/a./2..0f . 


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PRINCETON,  N.  J. 


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Purchased  by  the  Hamill  Missionary  Fund. 


GN  655  . L5  C3  1 sSv* 
Camphor,  Alexander 
Priest  1 ey . 

Missionary  story  sketches 


/ 


Kie  Tipoor,  King  of  the  Bassa-Gibi  Tribe, 
of  Inland  Liberia. 


He  heartily  invites  and  anxiously  awaits  the  mission' 
ary  with  the  gospel  and  Christian  education. 


Missionary  Story  Sketches 
Folk-Lore  from  Africa 


By 


ALEXANDER  PRIESTLEY  CAMPHOR 

President  of  Central  Alabama  College, 
Birmingham,  Alabama 


With  an 

INTRODUCTION 

BY 

The  Rev.  M.  C.  B.  MASON,  D.  D. 

Corresponding  Secretary  of  the 
Freedmen’s  Aid  Society 


" Let  light  break  into  the  wilderness  beyond 
you,  so  dense  and  dark  with  sin,  and  the 
money  will  come.  For  years  the  cry  has 
come  to  us  to  put  out  from  the  shore.” 


Cincinnati:  Jennings  and  Graham 
New  York:  Eaton  and  Mains 


COPYRIGHT,  1909, 

By  Jennings  and  Graham 


To 

MY  WIFE 

Inseparable  Partner  and 
Helpful  Companion  in 
the  Varied  Experi- 
ences of  Mission- 
ary Activities 
in  Africa. 


These  story  sketches,  folk-lore,  and  inci- 
dents reveal  something  of  the  African  as  he 
is  by  nature  in  his  native  habitat,  and  what 
influence  the  Missionary  is  exerting  upon 
him  in  his  moral  and  spiritual  awakening. 
This  collection  has  been  made  possible  only 
by  long  and  intimate  touch  with  Africa  and 
personal  contact  with  native  life  and  thought 
through  missionary  labor  among  them.  Sev- 
eral of  these  stories  first  appeared  in  the 
Christian  Advocate.  It  is  the  hope  of  the 
Author  that  the  circulation  of  this  volume, 
which  we  modestly  offer  to  the  public,  may 
help  the  cause  of  Missions  in  general,  and 
stimulate  a deeper  and  wider  interest  in  the 
field  here  considered. 

Alexander  P.  Camphor. 

Central  Alabama  College , Birmingham, 

Ala.,  U.  S.  A.  February,  1909. 


INTRODUCTION 


The  author,  Dr.  Alexander  Priestly  Camphor, 
whom  I have  known  from  early  boyhood,  has  had 
a strange  and  remarkable  history.  Born  on  a 
sugar-farm  in  Louisiana,  with  humble  though  de- 
voted parentage,  he  never  saw  a schoolhouse  until 
he  was  ten  years  old.  Both  mother  and  father 
were  entirely  ignorant  of  books  and  letters,  but, 
believing  that  there  were  large  possibilities  for 
their  boy,  loaned  him  to  a Methodist  preacher  to 
raise  and  educate.  At  a very  early  age  the  young 
boy  Camphor  was  placed  in  one  of  the  Freedmen’s 
Aid  schools  and  began  his  preparation  for  future 
work.  Without  the  aid  of  hereditary  strength,  or 
the  re-enforcement  of  foreign  blood  in  his  veins — 
for  Dr.  Camphor  is  a pure  Negro — he  learned 
with  unusual  ease  and  finally  graduated  from  the 
New  Orleans  University  in  the  regular  College 
Course  at  the  head  of  his  class.  He  had  shown 
such  strength,  both  in  scholarship  and  character, 
that  he  was  at  once  called  to  the  Chair  of  Mathe- 
matics in  his  Alma  Mater,  where  for  four  years 
he  taught  with  admirable  success.  It  was  during 

7 


INTRODUCTION 


this  time  as  teacher  that  the  obligation  of  edu- 
cated Negroes  to  help  save  Africa  was  laid  upon 
him  through  a suggestion  of  Bishop  Mallalieu, 
then  resident  in  New  Orleans.  Accordingly  he  as- 
sisted in  the  organization  of  the  first  band  of 
“Friends  of  Africa”  in  the  institution,  himself  be- 
coming the  first  president.  As  a result  of  this 
action  all  the  schools  under  the  direction  of  the 
Freedmen’s  Aid  Society  have  at  least  one  organi- 
zation of  Friends  of  Africa,  and  both  the  organi- 
zation itself  and  the  thought  which  directed  it 
have  spread  among  schools  and  Young  People’s 
Societies  and  Churches.  As  the  result  there  is  to- 
day among  all  educated  Negroes  in  the  South  an 
increasing  interest  for  Africa’s  evangelization. 

After  four  years  of  successful  work  in  New 
Orleans  University,  Mr.  Camphor  entered  Gam- 
mon Theological  Seminary  in  order  to  better  pre- 
pare himself  for  his  life’s  work,  and  graduated 
from  this  institution  also  at  the  head  of  his  class. 
Soon  afterward  he  became  pastor  in  Philadelphia, 
later  in  Orange,  New  Jersey,  at  which  time  he  did 
post-graduate  work  in  Columbia  University  and 
Union  Theological  Seminary,  New  York  City.  Im- 
mediately after  the  selection  of  Bishop  Hartzell, 
then  Corresponding  Secretary  of  the  Freedmen’s 
Aid  Society,  as  Bishop  of  Africa,  he  was  selected, 
on  the  Bishop’s  nomination,  by  the  Missionary 
Board  as  president  of  the  College  of  West  Africa, 

8 


INTRODUCTION 


at  Monrovia,  Africa,  where  for  eleven  years  he 
met  with  signal  success.  In  this  appointment  Dr. 
Camphor  and  Mrs.  Camphor,  wh.o  was  constantly 
by  his  side,  helper  and  companion,  became  the  first 
regularly  appointed  colored  missionaries  of  the 
Board  of  Foreign  Missions  to  Africa.  It  was  dur- 
ing this  period  that  Dr.  Camphor,  not  satisfied 
with  the  conditions  as  he  saw  them  on  the  coast, 
made  several  visits  to  the  interior,  and  as  the  re- 
sult writes  “Missionary  Story  Sketches  and  Folk- 
Lore  from  Africa,”  studying  the  raw  material  as 
an  eye-witness  in  the  Hinterland. 

The  partition  of  Africa  by  the  great  nations 
of  Europe,  for  commercial  advantage,  has  opened 
the  way  for  the  Messenger  of  the  Cross,  and  this 
old  land  of  the  sphinx  and  the  pyramids  may  once 
more  become  a center  of  Christian  influence  and 
power.  Much  of  this  work  must  be  done  by  edu- 
cated Negroes  of  America.  The  Freedmen’s  Aid 
Society  alone  has  more  than  a score  of  its  gradu- 
ates there,  and  other  educational  institutions  at 
work  among  the  Negroes  in  the  South  have  also 
representatives  there.  Mr.  Camphor  received  the 
degree  of  Doctor  of  Divinity  from  New  Orleans 
University  and  Gammon  Theological  Seminary. 
He  is  a thorough  scholar,  an  eloquent  preacher,  a 
splendid  administrator,  and  is  a man  of  the  highest 
integrity  and  tenderest  love. 

The  book  will  be  found  both  entertaining  and 

9 


INTRODUCTION 


instructive,  and  will,  we  trust,  be  very  largely  read 
by  the  general  public  and  also  by  a large  number 
of  young  colored  men  and  women,  many  of  whom, 
like  the  author,  we  trust,  will  give  themselves  for 
the  salvation  and  uplift  of  their  motherland. 

M.  C.  B.  Mason. 

Cincinnati,  Ohio,  April  19,  1909. 


10 


CONTENTS 


I 

Missionary  Story  Sketches 

In  Liberia’s  Wilderness  and  Beyond,  - - 21-128 

Chapter  I 

The  Arrival  of  a Stranger  at  Monrovia. — He 
Views  a Patriotic  Celebration. — Tells  His 
Purpose  in  the  Country. — Is  Given  Coun- 
sel by  Old  Resident,  ...  21— 32 

Chapter  II 

Mr.  Jackson  Begins  Journey  in  Hinterland  of 
Liberia.  — What  He  Finds  at  Various 
Towns. — His  Reception  in  the  Bassa- 
Gibi  Country,  -----  33-42 

Chapter  III 

“To  the  Bee!  To  the  Bee!” — The  Proces- 
sion to  the  Mountain. — The  Conjuring  of 
the  Spirits. — The  Close  of  the  Annual 
Celebration  in  the  Cave,  - - - 43~56 

Chapter  IV 

Death  of  an  Old  Chieftain. — The  Body  Twice 
Buried  with  Great  Ceremony. — Mr.  Jack- 
son  is  Granted  an  Interview  with  the 
King. — He  Pleads  His  Cause  in  an  Ear- 
nest Talk. — Will  He  Find  Favor?  - 57-67 


11 


CONTENTS 


Chapter  V 

The  King  is  Delighted  by  Project* — Chieftains 
Heartily  Concur. — The  King’s  Address. — 

He  Confers  with  Liberian  Government,  68—74 


Chapter  VI 

Trials  by  Fire,  Smoke,  and  Sasswood  An- 
nounced.— The  Accusations. — The  Young- 
Men  Innocent. — They  Seek  Lawful  Re- 
venge.— The  Torture  One  Young  Woman 
Is  Put  To,  and  Her  Future  Life,  - 75~82 


Chapter  VII 

“The  Night  is  Far  Spent;  the  Day  is  at 

Hand,”  - - - - - - 83-89 


Chapter  VIII 

A Walk  in  a Beautiful  Forest,  “ Where 
Nature  Speaks  Ever  With  God.” — “ Rum 
Ketch  Dem  Place  Far  Pass  Kie  Tipoor.” 

— A Covenant  Sealed. — A Night’s  Con- 
versation With  a King  in  Liberia’s  Wil- 
derness, and  What  Characteristics  It 
Revealed,  .....  90-104 


Chapter  IX 

Mr.  Jackson  Spends  a Day  Visiting  the  Towns 
and  Half  Towns  with  the  King. — He 
Makes  Observations. — What  He  Jotted 
Down  at  the  Close  of  the  Day  by  the 
Light  of  a Torch,  ...  105-116 


12 


CONTENTS 


Chapter  X 

“Where  Are  Our  Carriers?”  — “They  Must 
be  Rescued  !” — Man  and  Beast  in  Deadly 
Combat.  — A Strange  Occurrence.  — 
“Safe!  Safe!”  - - - 117-125 

Chapter  XI 

The  Leave-taking. — A Letter. — A Closing 

Word, - 126-128 

A West  African  Idyl,  - - - - - 129 

An  African  Girl’s  Story,  ....  140 
Lost  and  Found,  .....  149 

“What  White  Man  Make  It  For?”  - - 157 

What  Became  of  an  African  Witch  Baby,  - 163 

Caught  in  the  Spider’s  Web,  - - - - 171 

The  Rejected  Stone,  -----  178 

Out  of  Heathenism,  .....  183 
An  African  Product,  -----  190 

Getting  Saved,  -----  202 

Clasping  Hands  With  Africa,  - - - 212 

II 

Myths — Legends — Folk-Lore 

Native  Stories,  ------  231 

Fembar’s  Curiosity,  -----  232 

A Woman  Transformed  Into  a Leopard,  - - 233 

A Melusine  Story  From  the  Gold  Coast,  - 235 

13 


CONTENTS 


How  Dispositions  are  Given,  ....  239 

The  Difference  Between  Plant  Life  and  Ani- 
mal Life,  ------  240 

Seddee,  --------  241 

Why  the  Natives  Do  Not  Wear  Clothes,  - 241 

War  With  the  Baboons,  -----  242 

The  Leopard  and  the  Dog,  - 243 

Elephant,  Hippopotamus,  and  Tortoise,  - - 245 

The  Tortoise  and  the  Pig,  - - - - 247 

Tortoise’s  Creditors,  -----  248 

The  Spider  and  the  Pweh,  - - - - 249 

The  Foolish  Sheep,  -----  250 

The  Elephant  and  the  Goat,  - - - 251 

Legends  Told  by  a Quartet  of  Kroo  “Boys,”  252 
Native  Parables,  ....  - 255 

Some  African  (Liberian)  Proverbs,  - - - 259 

III 

Native  Incidents  and  Items 

1.  From  Social  Life 

Mission  Warred  Upon  by  Cannibals,  - - 265 

Cannibalism  of  Old  Times  in  Liberia,  - - 267 

An  Averted  War,  -----  269 

The  Ferocity  and  Intrepidity  of  an  African 

Chief,  ------  271 

The  Constable  and  the  Zoe-Vleng,  - - - 274 

A Man  in  the  Gri-Gri  Bush,  - - - 276 

14 


CONTENTS 


Bettie,  - 
In  Sticks,  - 

Execution  and  Other  Penalties, 
Damages,  - - - - 

Heathen  Sympathy, 

As  Told  by  David  Kelly, 
Devotion  to  Duty, 

Parents  Blessing  Their  Children, 
Feeding  Babies,  ... 
Significance  of  African  Names, 

A Kroo  Funeral,  - 
Death  and  Mourning, 


- 277 
278 

- 279 
280 

- 281 
282 

- 285 
286 

- 287 
288 

- 290 
292 


2.  From  Religious  Life 

Difficulties  in  Presenting  the  Gospel,  - - 295 

Controversial  Doctrine  Among  the  Heathen,  297 
Tired  of  Waiting,  ------  300 

The  Attitude  of  Mohammedanism  in  West 

Africa,  ......  300 

Shipwreck  to  Faith,  ....  - 302 

“Gongla” — A Rascal,  .....  304 

“God  Moves  in  a Mysterious  Way,”  - - 307 

An  African’s  Welcome  .....  309 

God  a Present  Help  in  Trouble,  - - 310 

Qu^  and  His  Heathen  Mother,  ...  311 
What  Is  the  Greatest  Thing  in  the  World?  314 
Training-School  for  “ Devil  Doctors,”  - - 314 


15 


CONTENTS 


Conversion  of  a “Devil  Doctor,”  - - 316 

Jasper  Grant’s  Decision,  ....  319 

The  King  of  Kings’  Family,  ...  321 

A Letter  from  a Christian  Mandingo,  - - 322 

Visiting  Native  Chiefs,  ....  325 

The  Outstretched  Hands  of  Ethiopia,  - - 328 

Thou  Shalt  Find  It  After  Many  Days,  - 330 

Why  A Native  Man  Objected  to  Christianity,  331 
A Native  Christian  Lad’s  Testimony  in  the 

Class-Meeting,  -----  332 

Specimen  Letters  from  Native  Christians, 

Addressed  to  Bishop  Hartzell  in  1900,  - 332 
“Redeemed”  Girls,  -----  333 

Africa’s  Hope  Lies  in  Its  Young  People,  - 353 
A Kroo  Boy  and  His  Canoe,  ...  339 

Land  of  Flowers,  ------  340 

At  a Martyr’s  Grave  in  Africa,  - - 342 

A Prayer, 344 


16 


LIST  OF  ILLUSTRATIONS 


Facing 

page 

Kie  Tipoor,  King  of  the  Bassa-Gibi  Tribe,  of 
Inland  Liberia,  - - Frontispiece 

Liberian  Mohammedans  at  Prayer  and  Wor- 
ship with  Koran,  Rosary  and  Wooden 
Books,  -------36 

Getting  Ready  for  Supper — Winnowing  and 


Pounding  Rice  in  Wooden  Mortars,  - 40 

A Chief  of  the  “ Devil  Doctors  ” Frater- 
nity, -------48 

Witch  Doctors  applying  Local  Remedies  com- 
bined with  Occult  Powers  on  Sick  Child,  76 

Young  Aspirants  for  Athletic  Honors,  - 110 

ZoE-VLENGS,  OR  PRECEPTRESSES  OF  THE  GrI-GrI 

Bush  in  Official  Costume,  ...  276 
Girl  Mother  and  Babe,  ....  286 
Our  Young  Hopefuls,  -----  336 


2 


17 


I 


MISSIONARY  STORY  SKETCHES 


IN  LIBERIA’S  WILDERNESS  AND 
BEYOND 


CHAPTER  I 

The  Arrival  of  a Stranger  at  Monrovia. — He  Views 
a Patriotic  Celebration. — Tells  His  Purpose  in 
the  Country. — Is  Given  Counsel  by  Old  Resident. 

He  had  just  left  the  steamer  and  had  passed 
through  the  Monrovia  bar,  which  on  that  beauti- 
ful morning  seemed  calmer  than  ever.  Having 
cleared  the  customs,  he  climbed  laboriously  the 
rugged  ridge  on  which  Monrovia  is  built,  and, 
looking  from  the  piazza  of  one  of  the  highest 
buildings  in  the  town,  viewed  most  of  the  capital 
and  the  surrounding  country. 

“Just  think  of  it,  a December  morning,  and 
so  pleasant  and  balmy !”  spontaneously  remarked 
the  passenger  to  his  host. 

The  traveler  was  from  the  United  States,  and 
had  just  arrived  in  Liberia  with  the  intention  of 
finding  a suitable  location  in  the  interior  for  the 
establishment  of  an  industrial  mission  for  the  ab- 
original peoples  of  the  country.  He  had  been  an 
ardent  student  of  Liberia  since  the  return  of  rela- 


21 


MISSIONARY  STORY  SKETCHES 


tives  to  the  home  land,  who  had  been  missionaries 
to  that  country.  Fi'om  their  own  lips  and  from 
books  he  had  gathered  information  about  Liberia, 
and  had  an  intelligent  grasp  of  the  situation  there, 
which  needed  only  to  be  supplemented  by  personal 
contact  and  further  study  in  the  field  to  make  his 
knowledge  complete  and  accurate. 

He  was  thoroughly  convinced  that  he  had  a 
mission  to  the  unreached  millions  of  Liberia’s  ab- 
original peoples  in  their  vast  and  uninvaded  wilder- 
ness, and  was  anxious  to  explore  the  country  to 
ascertain  the  practicability  of  the  venture  and  to 
report  to  friends  in  the  home  land. 

Expressing  further  his  impressions  of  the  place, 
he  said,  “I  have  never  seen  anything  like  it  before ; 
such  a unique  country,  and  with  such  beauties  of 
nature !” 

Coming,  as  he  did,  from  America  in  the  win- 
ter season,  and  landing  in  Africa  at  the  beginning 
of  the  dry  and  hot  season,  the  change  was  the 
more  strikingly  pronounced.  It  was  like  entering 
a new  world,  and  he  gazed  intently  about  with 
childlike  wonder  and  delight. 

Yonder  was  Krootown,  a native  village  lying 
on  the  beach,  with  its  three  hundred  or  more  rude 
dwellings,  and  its  noisy,  bustling  populace.  To 
the  north  stood  Cape  Mount,  rising  high,  as  out 
of  the  sea,  and  forming  a bold  contrast  with  the 
low-lying  coast  land.  There  also  in  the  same  di- 

22 


FOLK-LORE  FROM  AFRICA 


rection  was  the  white  and  regular  shore  line, 
stretching  as  far  as  the  eye  could  see.  To  the 
north  and  east  were  the  high  and  healthful  up- 
lands of  the  interior,  with  their  numerous  pagan 
tribes  and  vast  physical  resources.  Stockton  Creek 
and  the  Mesurado  River,  as  well  as  the  St.  Paul’s, 
wended  their  way  along  through  the  country  like 
silver  threads,  while  to  the  south  and  west  rolled 
the  great  restless  ocean,  out  to  meet  the  distant 
horizon. 

Monrovia  itself  presented  a unique  appearance. 
It  was  in  holiday  attire,  to  mark  the  first  of  De- 
cember, an  historic  occasion,  recording  a signal 
victory  of  the  pioneer  colonists  over  the  natives  in 
the  settlement  of  Monrovia  in  1822.  Embosomed 
amid  a variety  of  tropical  fruit-bearing  trees  and 
other  shrubbery,  and  merrily  floating  the  national 
colors,  the  attractive  houses  paid  a silent  compli- 
ment to  their  possessors. 

The  town  was  alive  with  people ; residents,  visi- 
tors, foreigners,  and  natives.  Soldiers  arrayed  in 
comely  uniform  moved  hurriedly  through  the 
streets  preparatory  to  the  parade ; everything  was 
suggestive  of  the  occasion  and  its  significance. 

The  day  and  its  ceremonies  added  further  to 
the  interest  of  the  view,  all  of  which  was  of  novel 
and  peculiar  interest  to  Mr.  Jackson,  the  late  ar- 
rival. He  was  soon  settled  in  good  quarters  for 
the  few  days  preceding  his  prospective  tour  to  the 

23 


MISSIONARY  STORY  SKETCHES 


Hinterland.  Many  called  to  welcome  the  newcomer 
and  to  assure  him  that,  although  he  was  a stranger 
in  a strange  land,  he  was  not  without  friends.  The 
cordial  greetings  and  assurances  of  good-will  were 
not  only  due  to  the  favor  in  which  he  was  held 
personally,  but  were  occasioned  also  by  what  he 
contemplated  doing. 

“I  trust  you  are  none  the  worse  off  for  your 
long  and  tedious  voyage  to  Liberia,”  said  an 
elderly  man,  kindly,  calling  to  pay  his  respects. 

“O,  thank  you,  sir!”  was  the  courteous  reply. 
“I  am  feeling  very  well ; remarkably  well.  The 
climate  seems  delightful,  and  what  a beautiful 
morning ! I thought  it  would  be  roasting  hot.” 

Speaking  of  the  voyage,  he  said:  “I  had,  on 
the  whole,  a good  trip  across,  although  the  seas 
were  quite  heavy  between  Liverpool  and  the  Ca- 
nary Islands,  and  the  steamer  encountered  a storm 
in  the  Bay  of  Biscay ; but  after  leaving  the  Islands, 
so  calm  was  it  that  the  ship  simply  glided  along, 
and  our  voyage  seemed  a delightful  dream.” 

“How  different  coming  over  nowadays  is,  to 
what  it  was  when  I came  over,  fifty  years  ago, 
with  my  family  in  a sailing  ship !”  said  the  old 
resident. 

“Yes;  I fancy  there  is  quite  a difference. 
Ocean  liners  of  to-day  are  objects  of  wonder  and 
admiration.  In  construction,  management,  and 
appointment  they  seem  perfect,  lacking  nothing 

04, 


FOLK-LORE  FROM  AFRICA 


necessary  for  the  comfort  and  safety  of  passen- 
gers. Wonderful  progress,  indeed,  since  the  tim- 
orous efforts  of  the  early  mariners!  The  ships  of 
the  Elder  Dempster  and  Woerman  Line,  between 
England  and  the  west  coast  of  Africa,  have  im- 
proved wonderfully  in  the  last  ten  years.  Some 
friends  of  ours  came  out  ten  years  ago,  and  they 
tell  me  they  were  three  weeks  from  Liverpool  to 
Monrovia — think  of  it !” 

“When  I crossed  it  took  three  months  to  make 
the  passage,  and  one  never  knew  how  or  when  the 
voyage  would  end;  but  it  is  a fact  that  among  all 
the  immigrants  of  those  earlier  days  there  were  no 
disasters  at  sea.  A kind  and  loving  Providence 
seemed  to  have  guided  the  vessels  that  brought 
our  people  to  these  shores.  It  seems  to  have  been 
a case  of  God  tempering  the  winds  to  the  shorn 
lamb.  Surely  He  directed  our  little  Republic,  and, 
I believe,  is  guiding  now  as  then.  And  so  said 
the  orator  in  his  address  to-day.” 

“Yes,  I remember;  I was  profoundly  inter- 
ested in  the  speech,”  Mr.  Jackson  said,  “particu- 
larly the  reference  made  to  the  earlier  history  of 
the  Republic.  The  story  is  one  of  thrilling  inter- 
est. I presume  you  are  familiar  with  the  subject.” 
“O  yes,  very,”  and  opening  the  local  paper, 
the  Liberia  and  West  Africa,  which  contained  an 
account  of  the  celebration,  Mr.  McLain,  the  caller, 
said:  “Here  it  is  exactly  as  the  speaker  delivered 

25 


MISSIONARY  STORY  SKETCHES 


it.  This  paper  has  just  been  issued.  Allow  me 
to  read  it.  I never  tire  of  thinking  and  reading 
of  Matilda  Newport,  whose  memory  we  cherish  and 
revere.” 

And  then  in  a clear  tone  he  read:  “Upon  the 
arrival  of  Ashmun  every  effort,  both  diplomatic 
and  military,  was  put  forth  by  the  colonists  to 
protect  themselves  against  assaults.  But  despite 
all  this  the  little  brave  band  was  assaulted  on  the 
morning  of  November  11,  1822,  by  eight  hundred 
natives,  armed  with  cutlasses  and  war  knives,  but 
who  were  repulsed  by  thirty-five  colonists,  all  of 
whom  were  capable  of  bearing  arms.  Aggravated 
by  their  defeat,  the  natives  augmented  their  forces 
to  nearly  sixteen  hundred,  and  increased  their  de- 
termination to  expel  the  colonists  from  the  Cape. 

“On  the  morning  of  December  1,  1822,  before 
the  break  of  day,  hundreds  of  armed  and  hostile 
natives  swarmed  about  the  colony  and  made  a sec- 
ond attempt  to  exterminate  the  intrepid  immi- 
grants. As  they  made  charge  after  charge  they 
were  resisted  by  the  courage  and  valor  of  the  few 
colonists,  but  they  were  so  greatly  outnumbered 
that  it  seemed  they  must  be  taken  by  the  invading 
kings.  All  the  fortunes  and  the  destiny  of  the 
colony  were  wrapped  up  in  the  moment. 

“The  strongest  valor  was  nearly  faltering, 
and  the  bravest  hearts  surrendering  captive  to  de- 
spair. It  was  at  such  a crisis  that  Matilda  New- 

26 


FOLK-LORE  FROM  AFRICA 


port  stepped  forward  and,  with  a coal  from  her 
pipe,  touched  off  a deserted  cannon,  which  made 
such  terrific  noise  and  sent  such  death-dealing 
pangs  to  the  invading  hosts  that  they  fled  in  dis- 
may and  final  defeat.  Matilda  Newport,  by  her 
quick  thought  and  dauntless  action,  not  only 
preserved  from  destruction  the  little  colonial  seed 
destined  to  blossom  into  the  Republic,  but  enrolled 
herself  among  the  immortal  spirits  of  the  world. 

“We  have  met  to-day  to  pay  tribute  to  her 
life  and  service,  to  render  our  devotion  to  her 
memory,  and  to  take  new  inspiration  from  the 
magic  of  her  name.  It  is  well  that  the  citizens 
of  Liberia  should  assemble  to-day  and  hear  the 
tongue  of  eloquent  oratory  and  tell  the  heroic  deeds 
of  Matilda  Newport  and  her  compatriots.  But  for 
the  sacrifice  and  courage  of  these  early  patriots 
there  would  have  been  no  colony,  and  perhaps  no 
Liberia.” 

Pausing,  the  reader  said : “But  I must  desist ; 
I fear  I tire  you.  I will  simply  leave  the  paper 
with  you,  so  you  may  read  for  yourself.  May  I 
ask  something  about  your  plans  for  the  Hinter- 
land ?” 

“Certainly;  I shall  be  glad  to  tell  you,  and  I 
invite  criticism.  Briefly  stated,  my  plan  is  to  be- 
gin with  the  life  of  the  native,  just  where  it  is — 
in  its  simplicity,  crudeness,  barbarism,  if  you 
please — and  build  gradually  on  that.  It  was 


MISSIONARY  STORY  SKETCHES 


Mary  Kingsley  who,  in  calling  a friend’s  atten- 
tion to  the  book  entitled  ‘Black  Jamaica,’  con- 
tradicted the  statement  that  those  Africans  who 
went  as  slaves  to  Jamaica  were  people  of  no  cul- 
ture of  their  own,  that  they  were  as  slates  or  blank 
sheets  of  paper  on  which  any  man  could  write 
what  he  chose.  Refuting  that  view,  she  affirmed 
that  they  had  a culture  of  their  ovTn;  not  a per- 
fect one,  but  one  that  could  be  developed  and  made 
perfect  just  as  European  culture  can  be  worked  up. 

“As  I have  studied  missionary  methods  and 
work  in  Africa,  I think  missionaries  have  ignored 
this  point.  They  have  failed  to  build  on  the  life 
of  the  natives.  They  look  upon  their  institutions 
and  nationalism  as  a mere  welter  of  barbarism,  and 
without  taking  the  time  to  learn  what  native  in- 
stitutions are  and  what  native  culture  is,  igno- 
rantly proceed  to  destroy  and  not  heed  that  which 
is  deepest  and  most  vital  in  native  life  and  thought. 
We  ought  to  begin  with  those  things  that  concern 
the  African  most ; those  things  which  engross  his 
thought  and  life,  such  as  his  huts,  farms,  his  chil- 
dren, wives,  cattle,  his  work",  and  material  things, 
and  from  these  advance  step  by  step  to  a higher 
conception  of  thought  and  life.” 

With  grave  earnestness  Mr.  Jackson  further 
added:  “You  remember  the  Savior  of  mankind, 
the  greatest  of  teachers,  in  His  interview  with  the 
woman  of  Samaria  at  the  well  of  Sychar  began 

28 


FOLK-LORE  FROM  AFRICA 


simply  with  the  water  in  the  well,  and  thus  paved 
the  way  for  a great,  deep,  spiritual  truth.  It  is 
a capital  illustration  of  the  inductive  method — 
leading  from  the  known  to  the  unknown,  from  the 
temporal  to  the  spiritual.  From  the  material  water 
with  which  she  was  familiar  He  prepared  her  mind 
to  grasp  the  ‘Water  of  Life,’  which  was  Himself. 
It  would  seem  that  the  method  in  vogue  among 
missionaries  is  to  reverse  the  order.  They  put 
the  emphasis  upon  those  foreign  and  superfluous 
abstractions  which  form  no  part  of  native  life  and 
thought,  and  hurt  more  than  help  the  African. 
The  artless  native  is  therefore  confused  and  em- 
barrassed, and  they  fail  in  reaching  and  saving 
him  in  any  large  measure. 

“And  again,”  and  here  Mr.  Jackson  sprang 
to  his  feet  and  paced  to  and  fro  in  the  animation 
caused  by  the  setting  forth  of  his  ideas  to  inter- 
ested and  appreciative  listeners,  “we  ought  to 
build  on  those  things  which  the  natives  have  worked 
out  through  the  long  centuries,  and  gradually 
modify,  alter,  and  enlarge  upon  them  as  wisdom 
and  years  of  experience  among  them  dictate,  and 
as  we  find  it  necessary.  We  should  devote  more  at- 
tention to  the  soil;  develop  its  infinite  possibilities 
and,  branching  out  from  this,  take  up  various  lines 
of  industry  as  already  in  vogue  by  the  African, 
giving  him  the  largest  possible  opportunity  and 
scope  for  development. 


29 


MISSIONARY  STORY  SKETCHES 


“This  done,  the  ‘pom1  heathen  in  his  blindness’ 
will  be  forced  to  see  and  feel  the  moral  force  and 
power  of  the  gospel  of  industry,  of  service  and 
love,  demonstrated  in  object  lessons  and  crystallized 
in  living,  positive,  helpful  examples.  This  will  tell 
mightily  upon  them  and  lead  to  higher  things. 
They  will  have  then  a basis  to  stand  on.  It  will 
give  a working  foundation  for  the  superstructure 
we  wish  to  build. 

“But,  of  course,”  continued  Mr.  Jackson,  drop- 
ping back  into  his  chair,  but  with  his  manner  losing 
none  of  his  live  interest,  “I  am  not  quite  ready  to 
begin  work  yet.  These  are  only  my  views,  as  I 
have  earnestly  and  prayerfully  studied  the  ques- 
tion. My  purpose  in  the  country  now  is  to  in- 
crease my  information  concerning  the  interior  and 
the  tribes  there,  and  to  ascertain  what  prospects 
there  are  for  open  dooi's,  especially  for  an  indus- 
trial mission  such  as  I contemplate.  Do  you  think 
the  prospects  are  bright?” 

Prompt  and  decisive  came  the  reply : “O  yes, 
very  bright.  Liberia’s  present  ruler  has  a grasp 
upon  the  interior  question,  which  wholly  concerns 
the  aboriginal  population,  that  few  of  his  prede- 
cessors ever  have  had.  His  policy  is  not  only  that 
of  conciliation  as  regards  the  natives,  but  the  in- 
corporation of  them  into  the  body  politic.  He 
aims  to  obliterate  the  line  of  division  between 
Americo-Liberians  and  Aborigines,  and  weld  by 

30 


FOLK-LORE  FROM  AFRICA 


judicious  and  statesmanlike  administration  these 
two  classes  and  make  a united,  prosperous,  and 
happy  people.  So  that  under  his  reign  the  sweet 
dove  of  peace  spreads  her  snowy  wings  and  there 
is  good  feeling  in  the  country.  Native  kings  and 
their  chieftains  are  not  only  willing,  but  anxious, 
for  civilization  and  the  blessings  of  Christianity. 
And  to  receive  these  benefits  they  are  willing  to 
make  concessions  in  lands  and  assist  in  erecting 
buildings  for  school  and  shop  as  well  as  churches, 
and  give  all  the  protection  in  their  power  to  the 
right  kind  of  missionaries  among  them.” 

“O,  that  is  excellent  news  indeed!”  cried  Mr. 
Jackson,  enthusiastically. 

“It  is  very  encouraging,  and  should  greatly 
stimulate  the  promoters  of  the  cause  of  Christian 
Missions  in  the  country  to  larger  and  more  ag- 
gressive endeavor.” 

Mr.  Jackson’s  views  were  not  lost  on  Mr. 
McLain,  wdio  listened  intently  and  revealed  his  in- 
terest in  a countenance  that  lighted  up  as  the 
speaker  described  his  plans.  “Your  ideas  appeal 
strongly  to  me,”  he  said.  “I  believe  if  they  are 
put  into  execution  and  vigorously  followed  from 
year  to  year,  they  will  work  successfully  and  bear 
permanent  fruit.  But  principles  and  views,  how- 
ever sound  and  plausible,  need  to  be  tested  by  prac- 
tical work  and  experience.  They  need  to  be  car- 
ried out.  That  is  the  principal  thing.  Liberia 
31 


MISSIONARY  STORY  SKETCHES 


has  had  theorists  and  dreamers  in  abundance.  She 
needs  more  plain,  earnest  doers — actual  workers 
who  will  bring  things  to  pass ; who  make  good  what 
they  plan  and  preach.  More  of  this  class  would 
give  to  the  country  an  outlook  of  larger  promise 
and  hope.” 

“I  am  glad  you  think  well  of  my  scheme  of 
work.  Of  course,  there  is  much  to  learn  of  the 
country  and  people,  and  to  that  task  I shall  as- 
siduously address  myself.  I would  like  to  be  classed 
among  the  doers.” 

And  then  the  mutually  beneficial  interview 
closed,  as  each  heartily  thanked  the  other  and, 
with  a warm  exchange  of  personal  good  wishes, 
separated. 


CHAPTER  II 


Mr.  Jackson  Begins  Journey  in  Hinterland  of  Li- 
beria.— What  He  Finds  at  Various  Towns. — His 
Reception  in  the  Bassa-Gibi  Country. 

One  morning  three  weeks  later,  at  an  early 
hour,  Mr.  Jackson  began  his  long  journey  in  the 
Hinterland  of  Liberia,  having  made  extended  ob- 
servations in  and  about  the  coast,  visiting  Liberian 
settlements  and  conversing  with  leading  citizens  in 
them.  His  general  course  lay  in  a direction  north- 
east of  Monrovia.  He  was  accompanied  by  sev- 
eral native  carriers,  who  bore  his  luggage  and  sup- 
plies, among  which  were  dashes  for  the  kings  and 
chieftains  through  whose  country  he  had  to  pass. 

He  was  attracted  to  that  section  by  the  favor- 
able reports  that  came  from  it  from  time  to  time. 
Those  regions  are  elevated,  healthful,  well  watered, 
and  fertile,  and  contain  a class  of  natives  superior 
to  those  living  on  the  coast.  The  people  are  nu- 
merous and  have  had  very  little  contact  with  civ- 
ilization. This,  from  all  accounts,  Mr.  Jackson 
believed  to  be  a thing  in  their  favor,  as  the  coast 
civilization  is  more  or  less  corrupt,  and  demoralizes 
the  natives  more  than  it  uplifts  them. 

3 33 


MISSIONARY  STORY  SKETCHES 


The  country  through  which  he  passed  was  of 
a rugged  beauty.  His  course  extended  through 
dense  forest  jungles  and  along  winding  trails  worn 
by  ages  of  native  feet,  and  by  rills.  Within  fifty 
miles  of  the  coast  were  gradual  undulations  of  land, 
succeeded  by  conspicuous  elevations  and  mountains 
running  parallel  with  the  coast.  Rivers  and  their 
tributaries  flowed  gently  over  beds  of  sand  and 
gravel,  and,  encountering  huge  rocks,  dashed 
wildly  down  in  rapids  on  their  journey  to  the  sea. 

The  steady  ascent  revealed  many  native  towns 
and  populous  tribes  whose  customs  and  life  were 
full  of  interest.  The  reports  of  the  country  were 
all  verified  as  he  made  a brief  but  careful  study 
along  the  way.  Although  the  density  and  fast- 
nesses of  the  forest,  absence  of  roads  and  bridges, 
and  the  crudeness  of  transportation  made  penetra- 
tion into  the  interior  extremely  difficult,  Mr.  Jack- 
son  with  his  faithful  attendants  forged  ahead. 

After  many  days  of  hard  tramping,  attended 
with  extreme  physical  weariness,  together  with 
many  other  hardships,  they  reached  a height  of 
land,  from  whose  summit  could  be  viewed,  stretch- 
ing for  miles,  charming  landscapes  which  seemed 
to  present  an  ideal  district  for  the  cherished  mis- 
sion. From  this  position  as  a center  could  be  seen 
hills,  mountains,  and  plains  lying  in  all  directions. 
There  were  fertile  valleys  blooming  with  the  exu- 
berance of  springtime,  trees  laden  with  luscious 

34 


FOLK-LORE  FROM  AFRICA 


fruit,  and  lands  capable  of  yielding  all  the  great 
tropical  articles  of  commerce : rubber,  piasava, 
gum  copal,  palm  oil,  and  kola.  In  the  virgin  forest 
were  varieties  of  valuable  timbers,  among  which 
were  mahogany,  ebony,  rosewood,  and  camwood; 
and  in  the  native  clearings  were  ripening  fields  of 
rice,  cotton,  coffee,  esculent  roots,  and  oil  palms. 
Horses  and  cattle  roamed  the  plains,  and  herds  of 
elephants,  furnishing  ivory,  fed  in  the  uplands. 
These,  together  with  other  game,  gave  exciting 
sport  to  intrepid  hunters. 

“This,”  thought  Mr.  Jackson,  “is  the  place  to 
begin  the  nucleus  of  an  indigenous  civilization, 
taking  what  the  natives  already  have  as  a starting 
point,  and  building  as  wisely  as  possible  upon  that 
from  year  to  year.  And  again,”  he  reasoned,  “the 
position  is  strategic,  being  midway  between  the 
coast  and  the  farthest  inland  tribes,  from  whom 
the  mission  would  draw,  and  whom  it  would  chiefly 
influence.” 

The  pleasing  aspect  of  the  country,  as  he  jour- 
neyed, allured  him  still  further  inland,  although 
he  was  abundantly  satisfied  with  the  location  al- 
ready described,  which  was  about  two  hundred  and 
fifty  miles  from  the  coast  and  two  thousand  feet 
above  the  level  of  the  sea.  Fifty  miles  further 
brought  him  to  an  interesting  walled  town,  twenty- 
five  hundred  paces  in  circumference.  It  was  well 
constructed,  the  wall  being  of  mud,  twelve  feet 
35 


MISSIONARY  STORY  SKETCHES 


high,  and  four  feet  thick.  It  had  five  gates,  and 
as  many  roads  leading  therefrom  to  other  towns. 

The  name  of  this  town  was  Quanga,  situated 
in  a mountainous  region,  which  is  part  of  the 
Kong  Mountains.  Here  he  found  a thrifty  class 
of  people,  giving  attention  not  only  to  agriculture, 
but  also  to  manufacture.  Extensive  tracts  of  land 
were  under  cultivation,  yielding  cotton,  corn,  and 
rice,  with  other  tropical  productions.  Native  looms 
were  busy  spinning  thousands  of  yards  of  cotton 
material,  while  work  in  metal,  leather,  wood,  bark, 
grass,  and  clay  bore  abundant  evidence  of  artistic 
taste  and  skill  in  these  several  lines  of  handicraft. 
The  natives  were  not  nude,  but  were  dressed  in  a 
manner  admirably  suited  to  the  climate  and  their 
simple  tastes.  Cotton  material  from  their  own 
looms  served  as  garments  for  men  and  women. 

The  women  delighted  in  personal  adornment, 
and  their  vanity,  like  that  of  their  sisters  of  more 
civilized  countries,  manifested  itself  in  rich  and 
costly  ornaments  of  gold  and  silver,  which  they 
wore  upon  their  bodies.  Cattle  of  all  kinds  were 
there  in  large  numbers,  and  horses,  which  do  not 
thrive  on  the  coast,  were  found  strong  and  healthy 
and  in  droves.  They  were  used  in  warfare  and  in 
military  demonstrations.  Religiously  the  natives 
had  yielded  to  Mohammedanism ; but  their  religion 
was  a crude  mixture  of  paganism  and  Islam.  A 

36 


Liberian  Mohammedans  at  Prayer  and  Worship  with  Koran, 
Rosary,  and  Wooden  Books. 


FOLK-LORE  FROM  AFRICA 


practical,  simple  Christianity  instead,  with  its  civil- 
ized accompaniments,  was  what  they  sorely  needed. 

Having  concluded  his  observations  here,  where 
he  was  kindly  received  and  was  favorably  im- 
pressed, and  where  he  held  many  interesting  pala- 
vers with  the  natives,  Mr.  Jackson  retraced  his  foot- 
steps to  visit  the  Bassa-Gibi  king  and  his  country. 
It  was  there  he  had  set  his  heart  on  locating  the 
mission,  provided  all  conditions  were  favorable. 
Everything  pointed  to  that  section  as  the  place 
to  carry  out  his  plans.  The  king  of  the  district 
had  heard  something  of  Mr.  Jackson’s  intentions 
and  had  dispatched  messengers  ahead,  who  met 
him  in  the  path  fifty  miles  from  his  starting  point, 
bearing  greetings  from  their  king  and  urging  him 
onward,  to  become,  upon  arrival  at  the  capital, 
His  Majesty’s  stranger. 

Of  course,  all  along  the  way  this  was  known, 
and  Mr.  Jackson  was  greeted  as  the  big  king’s 
stranger  and  was  hospitably  received  everywhere. 
He  repaid  their  hospitality  by  bestowing  little 
gratuities  in  beads,  matches,  pins,  needles,  fish- 
hooks, and  pieces  of  cotton  material.  Having 
taken  a route  that  lay  slightly  in  a different  direc- 
tion, he  did  not  avail  himself  of  the  king’s  invita- 
tion on  his  outward  journey,  but  now  resolved  to 
do  so. 

As  he  and  his  carriers  emerged  from  a long 
strip  of  dense  forest  in  which  they  had  walked 

37 


MISSIONARY  STORY  SKETCHES 


from  sunrise  to  sunset,  they  entered  wearily  a well- 
worn  serpentine  path,  which  led  to  the  king’s  own 
town.  The  short  twilight  had  ended  and  it  was 
evening  by  the  time  they  reached  their  destination, 
but  the  light  of  the  full  moon  made  it  almost  as 
bright  as  day  in  the  large,  open  clearings  in 
which  the  town  was  located.  All  was  hum  and 
bustle  in  this  heathen  community.  Crowds  of  na- 
tives, men,  women,  and  children,  had  come  from 
all  points  of  the  compass  for  miles  away,  making 
this  a rendezvous  from  which  to  take  a direct  route 
leading  to  the  mountain  twenty  miles  away,  where 
the  annual  sacrifice  for  the  Gibi  people  *was  to 
be  held. 

The  town  presented  an  interesting  aspect.  The 
small  rude  huts  of  which  it  was  composed  were 
overcrowded,  and,  to  provide  for  the  large  tran- 
sient population,  temporary  booths  of  bamboo  and 
palm  leaves  were  constructed  and  promiscuously 
scattered  in  the  groves  which  skirted  the  dense 
forest.  Scores  of  towns  and  sub-districts  were  rep- 
resented by  deputations  of  chiefs  and  influential 
men.  Women  and  children,  }roung  men  and  maid- 
ens, all  were  there  to  act  their  part  in  the  drama 
whieh  the  occasion  created.  Food  and  drink  were 
in  abundance ; music  and  dancing  lent  their  charms 
to  further  enliven  the  moments  and  make  the  event 
memorable. 

“I  fear,  Mr.  Jackson,”  said  his  interpreter, 

38 


FOLK-LORE  FROM  AFRICA 


“that  this  is  not  an  opportune  time  to  approach 
the  king  on  the  subject  of  missions.  This  is  the 
season  when  the  natives  give  themselves  wholly  to 
their  fetich  worship.  The  town,  as  you  can  see, 
is  alive  with  people  for  that  purpose.  To-morrow 
the  annual  celebration  takes  place  in  the  moun- 
tain. The  food  and  animals  for  the  offering  have 
already  been  dispatched,  and  how  long  these  cere- 
monies will  last  no  one  can  tell. 

“The  natives  neglect  their  homes,  their  farms, 
everything,  and  devote  themselves  to  the  observance 
of  these  rites.  Nothing  seems  more  important  to 
them  than  these  tribal  laws  and  customs.  To  these 
they  are  wedded,  they  having  been  handed  down 
to  them  through  the  centuries.  They  are  vital  to 
them,  and  it  is  almost  impossible  to  direct  their 
attention  to  anything  else,  however  important.” 

“So  I understand,”  answered  Mr.  Jackson; 
“but  let  us  not  despair ! Let  us  be  patient  and  wait 
a little  while.  Perhaps  conditions  may  be  more 
favorable  than  we  anticipate.” 

The  entrance  of  the  stranger  and  his  attend- 
ants to  the  town  was  not  unobserved  by  the  quick 
eyes  of  the  natives,  who  saw  them  while  they  were 
yet  afar  off,  and  who  bore  the  news  of  their  ap- 
proach to  the  king.  And  by  the  time  they  had 
fairly  entered  the  town  messengers  from  the  king 
greeted  them  and  they  were  conducted  to  the  pa- 
laver house,  a large,  airy,  and  comfortable  build- 

39 


MISSIONARY  STORY  SKETCHES 


ing  thirty-six  feet  square,  built  especially  for  the 
reception  of  sti*angers.  Here  followed  a brief  and 
informal  interview  with  Mr.  Jackson,  through  his 
interpreter  and  the  king’s  oldest  son,  surrounded 
by  a group  of  chieftains. 

As  is  customary  when  strangers  of  note  enter 
a native  village,  gratuities  or  dashes  were  made  to 
the  king,  as  a compliment  to  him  and  expressing 
the  good-will  of  the  donor.  They  were  received 
with  thanks  by  the  king’s  representatives.  The 
object  of  the  visit  was  explained,  and  a request 
was  made  for  an  interview  with  the  king.  To  this 
came  the  answer  that,  in  view  of  the  approaching 
ceremonies  and  the  many  urgent  duties  that  claimed 
his  attention,  he  would  be  obliged  to  forego  the 
pleasure  of  an  interview'  until  a more  convenient 
season,  when  the  request  would  receive  proper  and 
ample  consideration. 

In  the  meantime  the  king  extended  the  freedom 
of  the  town  and  country  to  the  strangers  and  re- 
quested that  they  should  consider  themselves  his 
guests.  They  were  assigned  quarters  for  the  night, 
which  consisted  of  three  conically  shaped  huts  built 
of  poles  and  daubed  with  clay,  with  thatch  cover- 
ing as  roofing.  Their  entertainment  was,  of  course, 
simple,  yet  adequate  for  native  conditions.  A mat 
spread  on  a floor  of  solid  earth  beaten  hard  as  a 
rock  served  as  a table,  on  which  were  placed  large 
bowls  of  rice  and  smoked  fish,  accompanied  with 

40 


Getting  Ready  for  Supper. — Winnowing  and 
Pounding  Rice  in  Wooden  Mortars. 


FOLK-LORE  FROM  AFRICA 


palm  oil.  These  were  eaten  with  large  wooden 
spoons.  The  party  drank  water  from  the  spring 
down  at  the  foot  of  the  hill,  a quarter  of  a mile 
from  the  town. 

The  only  change  in  subsequent  meals  was  that 
of  boiled  cassava  beaten  into  a pulp  and  called 
dumboy.  This  was  substituted  for  rice,  and  served 
with  hot  soup  highly  seasoned  with  pepper  and 
salt,  and  flavored  with  palm  oil.  After  supper 
they  were  ready  to  retire  for  the  night.  The  long 
and  labored  walk  of  the  day  through  a dense  forest 
without  roads,  ascending  and  descending  hills  and 
mountains,  crossing  rivers  by  wading  and  swim- 
ming them,  and  leaping  from  rock  to  rock,  and 
other  obstructions  which  lie  in  their  beds,  made  Mr. 
Jackson,  to  whom  such  experiences  were  new,  phys- 
ically very  weary ; and  the  sight  of  a bed,  though 
only  a mound  of  hard-beaten  clay  flattened  on  the 
top,  over  which  was  spread  a grass  mat  and  a 
native  coverlet,  was  most  inviting.  But  its  occu- 
pant was  too  exhausted  to  sleep,  and  besides,  slum- 
ber was  impossible  where  there  was  such  confusion 
and  uproar. 

“All  night  it  seems  that  those  drums  and  horns 
kept  up  a steady  noise.  How  tired  and  sore  those 
people  must  be !”  said  Mr.  Jackson,  as  he  arose 
the  next  morning  and  looked  upon  the  moving 
crowd  without  through  the  large  cracks  which 
freely  admitted  the  light  in  the  little  thatch  hut. 

41 


MISSIONARY  STORY  SKETCHES 


They  were  still  in  motion  under  the  magic  spell  of 
the  musicians  and  dancers,  and  were  in  gleeful 
spirits. 

“Tired?”  said  Jarbar,  surprisedly.  “Never. 
Their  physique  admits  of  tremendous  endurance, 
and  even  torture,  and  their  fanaticism  is  such  that 
they  can  continue  such  speed  until  they  drop  from 
exhaustion.” 

“But  what  a pity  that  there  should  be  such 
energy,  strength,  and  enthusiasm  misdirected !” 
said  Mr.  Jackson. 

“Yes,  it  is  a sad  pity,”  replied  Jarbar,  sympa- 
thetically; “but  the  African  in^is  heathen  life 
does  not  consider  it  as  such.  The  descriptions 
given  by  Christians  of  his  heathenism  do  not  exist 
to  him.  It  is  only  when  lifted  out  of  the  meshes 
of  pagan  conditions  and  given  higher  ideals  and 
broader  horizons  that  he  is  able  to  behold  the  con- 
trast and  appreciate  the  change.  He  always  re- 
joices in  the  ti'ansition  from  darkness  to  light.” 

Jarbar  spoke  from  personal  experience.  He 
himself  had  been  a pronounced  heathen,  but  was 
now  civilized,  earnestly  seeking  to  promote  the 
good  of  his  native  brethren,  to  whom  he  felt  him- 
self debtor.  He  had  accompanied  Mr.  Jackson  on 
this  long  journey  without  any  remuneration  be- 
cause he  was  deeply  interested  in  his  scheme,  and 
believed  that,  if  carried  out,  it  would  bring  great 
and  permanent  blessings  to  the  native  population. 

42 


CHAPTER  III 


“To  the  Bee!  To  the  Bee!” — The  Procession  to 
the  Mountain. — The  Conjuring  of  the  Spirits. — 
The  Close  of  the  Annual  Celebration  in  the  Cave. 

Unearthly  yells  of  “To  the  Bee!  To  the 
Bee !”  uttered  in  the  native  dialects,  issued  from 
the  hoarse,  gutteral  throats  of  a chorus  of  “devil 
doctors,”  who,  with  frightful  grimaces  and  inim- 
itable contortions  of  the  body,  led  the  procession 
frantically  on  to  the  precipitous  peak  of  the  Gibi 
Mountain,  called  the  Bee,  twenty  miles  away. 
They  had  sat  for  many  hours  during  the  night  in 
solemn  conclave  in  the  sacred  groves,  communicat- 
ing with  the  spirits  whose  mediums  they  were  and 
under  whose  influence  they  acted,  and  had  unani- 
mously agreed  to  begin  the  performance  at  break 
of  day. 

They  were  fantastically  dressed.  On  some  of 
their  heads  they  supported  heavy  ebony  masks 
having  two  ugly  faces,  one  before  and  one  behind. 
These  were  artistically  carved  in  grewsome  figures, 
representing  some  weird  and  ancient  design.  A 
heavy  dress  of  palm  filament  dyed  black,  bulging 
out  as  though  held  in  place  by  bamboo  hoops,  cov- 
ered the  body  from  the  waist  down  to  the  bare  feet. 

43 


MISSIONARY  STORY  SKETCHES 


A garment  of  native  fabric  covered  the  breast,  and 
gaudy  handkerchiefs  arranged  in  fanciful  folds 
played  about  the  neck,  breast,  and  shoulders.  The 
slightest  movement  of  the  body  was  attended  by  a 
rustling  noise  which  the  dry  leaves  made,  and  the 
hop,  skip,  and  sway  of  the  body  to  the  beat  of 
drums  and  the  toot  of  horns  furnished  amusing  and 
ludicrous  antics.  A cloud  of  dust  followed  the 
movements  of  these  mysterious  personages,  and  at 
times  they  were  completely  hidden  from  view. 

The  procession  emptied  the  town  of  all  its  in- 
mates and  moved  toward  the  mountain  like  a flow- 
ing river  along  its  course.  Next  to  the  “devil  doc- 
tors” were  the  king  and  his  chieftains,  and  in  this 
group  were  other  kings  and  chiefs  from  neighbor- 
ing tribes.  The  warriors  came  next,  and  behind 
them,  in  solid  phalanx,  were  the  strong  young  men, 
following  hard  in  the  footsteps  of  their  sires. 
They  each  bore  a palm  branch  in  their  right  hand, 
and  their  native  songs,  a sort  of  recitative  and  re- 
frain, were  more  vociferous  than  musical.  Women, 
old  and  young,  were  in  the  line  and  greatly  out- 
numbered the  men.  The  king  alone  claimed  three 
hundred  of  these  as  wives,  and  there  were  other 
leading  men  who  had  a score  or  more.  Children 
accompanied  their  elders  and  took  in  the  pictur- 
esque scene  with  the  aptitude  peculiar  to  childhood. 

There  was  no  invitation  extended  to  Mr.  Jack- 
son  to  accompany  the  procession,  but  neither  did 

44 


FOLK-LORE  FROM  AFRICA 


any  one  object  to  his  doing  so.  The  “devil  doc- 
tors,” however,  looked  askance  at  his  carriers  as 
they  bore  portions  of  his  luggage  containing  his 
camera  outfit,  and  were  just  a little  disturbed  at 
the  sight  of  his  note-book  and  pencil  in  hand. 
Though  heavily  masked,  they  had  thoroughly  scru- 
tinized him,  and  felt  instinctively  that,  though  be- 
longing to  the  same  race  and  having  the  same 
dusky  hue,  he  was  nevertheless  not  of  their  ilk, 
and  was  their  adversary,  though  apparently  harm- 
less and  friendly. 

“Daddy !”  exclaimed  one  of  Mr.  Jackson’s  car- 
riers, excitedly,  “dem  witch  man  say  he  no  be  good 
for  you  to  draw  people  this  time.  He  be  bad  for 
true.” 

He  had  run  hurriedly  through  the  tall  grass 
and  interlaced  vines  along  the  side  of  the  proces- 
sion from  its  head  to  the  end  of  the  line  where 
Mr.  Jackson  was  about  to  adjust  his  tripod  to  snap 
a view  of  the  scene.  His  timely  speech  seemed  a 
relief  to  him,  for  he  was  thoroughly  in  sympathy 
with  Mr.  Jackson  and  liked  him,  and  was  anxious 
that  no  harm  befall  him. 

“What!  I can’t  take  a picture?”  asked  Mr. 
Jackson,  revealing  surprise  in  his  tones  and  ges- 
tures. 

“No,  daddy,”  said  the  native  emphatically, 
“not  this  time.” 

“Why?”  asked  Mr.  Jackson,  impatiently. 

45 


MISSIONARY  STORY  SKETCHES 


“Daddy,”  attempting  to  give  an  explanation, 
“dis  people,  he  no  be  all  same  coast  people.  S’pose 
you  draw  Ivroo  man,  and  Kroo  woman,  Kroo  pica- 
ninny,  he  like  him  too  much.  Kroo  people  saby 
(understand)  dem  draw  ting.  Dis  people  he  Gibi 
people.  He  no  saby  dat.  He  be  scared  dem 
camera.  He  say  witch  lib  in  dem  small  hole  wid 
dem  glass  ting.  He  say  dem  witch  pass  he  witch.” 

This  statement  of  the  carrier  set  forth  the 
usual  state  of  the  case.  Many  of  the  chiefs  and 
natives  of  the  up  country  are  ver}r  much  afraid  of 
the  camera.  They  believe  that  there  is  something 
mysterious  about  the  lens,  and  that  if  they  are 
photographed  their  spirit  will  either  leave  their 
bodies  or  they  will  die  by  a lingering  death. 

Mr.  Jackson  respected  the  superstitious  belief 
of  the  people  and  reluctantly  ordered  that  the 
camera  be  put  away.  He  further  declined  taking 
notes,  as  this,  too,  was  objectionable  to  the  witch 
doctors. 

On  the  route  to  the  mountain,  about  midway, 
is  the  grave  of  Nawvlee,  one  of  the  old  and  power- 
ful kings  of  the  Gibi  people.  It  is  marked  by  a 
huge  granite  rock  and  occupies  a plot  of  ground 
enclosed  by  bamboo  palings.  Within  the  enclos- 
ure are  placed  articles  of  various  kinds,  such  as 
broken  pots,  plates,  pipes,  bowls,  jugs,  beads,  coral, 
bits  of  glass,  chinaware,  toy  statuary,  and  an  old 
nickel-plated  clock.  On  the  center  of  the  grave 

46 


FOLK-LORE  FROM  AFRICA 


stands  a large  demijohn  of  palm  wine,  a native 
beverage  from  the  palm  tree.  These  are  there  as 
marks  and  fitting  tributes  to  keep  alive  the  memory 
of  their  mighty  dead.  While  other  and  unmarked 
graves  are  scattered  in  and  about  the  towns  and 
half  towns,  this  one  lies  in  a secluded  spot  away 
from  the  road  side,  in  the  forest,  apart  and  alone, 
bearing  abundant  evidence  that  he  who  lies  there 
is  still  revered  by  a grateful  people. 

“The  procession  is  halting,”  cried  Jarbar. 
“Hear  the  toot,  toot,  toot  of  the  horns  and  the 
boom,  boom,  boom  of  the  drums ; it  is  a signal 
for  the  line  to  stop  in  order  to  allow  the  witch  doc- 
tors to  encircle  around  the  grave  of  their  long-dead 
king  and  communicate  with  his  wandering  spirit 
in  its  dark  and  distant  abode.” 

“Why  call  him  back?”  said  Mr.  Jackson,  in- 
quiringly. 

“That  they  may  "be  rejuvenated  by  new  hope 
and  contact  with  his  disembodied  spirit,  and  re- 
assured in  the  faith  of  their  fetich  devotions,”  was 
the  thoughtful  reply. 

The  ceremonies  at  the  grave  were  in  keeping 
with  their  superstitious  customs,  but  somewhat  ab- 
breviated, to  be  concluded  at  the  mountain  not  far 
away.  On  and  on  filed  the  thronging  multitude. 
Before  them  rose  in  full  view  the  conspicuous  peak 
of  the  Gibi  Mountain,  measuring  three  thousand 
feet  or  more,  being  a part  of  a system  or  chain 

47 


MISSIONARY  STORY  SKETCHES 


of  mountains  stretching  many  miles  away.  Be- 
tween these  ranges  are  beautiful,  well-watered,  and 
fertile  valleys,  constantly  receiving  their  richness 
from  the  mountains  and  plateaux  by  which  they 
are  surrounded.  The  Bee  is  covered  with  luxuriant 
foliage,  and  studded  with  giant  trees  from  its  base 
to  its  summit.  A face  of  bare  rocks  on  its  western 
slope  forms  an  open  level  plot,  from  which  may  be 
viewed  Careysburg  and  Monrovia  to  the  west,  the 
Galilee  Mountains  to  the  southwest,  and  the  hills 
of  Bopora  to  the  north.  At  the  base  of  this  bold 
cliff,  on  its  southwestern  side,  is  a cave  with  two 
apartments  of  considerable  width  and  depth. 

In  these  dark  and  grewsome  recesses  the  na- 
tives assemble  for  sacrifice  and  worship,  making 
regular  pilgrimages  thereto.  Near  the  mouth  of 
the  cave  are  huge  rocks.  The  mountain  with  its 
cavern  and  massive  stones  is  sacred  to  the  Gibi 
people.  In  its  fastnesses  they  seek  refuge  from 
invading  foes  and  claim  protection  of  the  tutelar 
deity  and  associated  spirits  dwelling  therein.  This 
precipice  with  its  craggy  height  renders  access  im- 
possible to  the  enemy  and  furnishes  a safe  retreat 
to  the  troubled  inhabitants. 

“Softly,  softly !”  were  the  words  passed  down 
the  line  as  the  witch  doctors,  leading  men  and 
women  neared  the  mouth  of  the  cave. 

“Let  no  one  speak !”  shouted  Jo,  the  chief  of 
the  “devil  doctors,”  as  he  sat  on  a rock  command- 

48 


A Chief  of  the  “Devil  Doctors”  Fraternity. 


FOLK-LORE  FROM  AFRICA 


ing  a view  of  the  whole  crowd.  He  was  covered 
from  head  to  foot  with  charms  and  fetiches.  One 
of  these  was  of  especially  large  size  and  was  swung 
from  the  neck  and  rested  on  the  breast.  This  was 
a powerful  ju-ju,  and  its  possessor  was  proud  of 
it.  His  associates,  like  him,  wore  charms  and,  in 
common  with  their  leader,  claimed  for  them  tre- 
mendous power. 

Conspicuous  in  the  procession  were  King  Kie 
Tipoor,  Jo,  Creh,  Beoh,  successor  to  King  Nawvlee, 
the  dead  king  at  whose  grave  the  ceremony  was 
held ; Turplah,  Borpeh,  Florgah,  Peygebor,  So- 
mah,  Furpah,  Gurzatoe,  Zeah,  and  Jay  Jay 
Nough.  Among  the  women  were  Fomi,  Zown- 
Betti,  Jo-Jonor,  Taplah,  Tarmah,  and  others. 
Among  the  younger  men  were  Boyaryu,  Tarpu, 
Kenkkenk,  Gahlway,  Butcher,  and  Sunu,  while 
some  of  the  towns  represented  were  Kie  Tipoor, 
Guey  xa  to,  Zway  bee,  Sawyonah,  Gaywaryarku, 
Bo,  Po,  Gayzu,  Sawblee,  Somar,  Zeo,  and  Swar. 
These  towns  covered  an  area  requiring  four  to  five 
days’  walk,  as  the  natives  travel,  to  reach  the 
mountain. 

Noiselessly  the  people  trod  in  obedience  to  the 
commands  of  their  guides  and  in  keeping  with  an 
honorary  custom,  as  they  congregated  at  the  base 
of  the  mountain.  There  were  two  apartments  of 
immense  capacity  made  by  huge  rocks  whose  nat- 
ural position  forms  a cave,  having  a large  aperture. 

4 49 


MISSIONARY  STORY  SKETCHES 


The  cavern  is  entered  by  a long  pathway  of  tower- 
ing and  dangerous  rocks  extending  on  either  side. 
One  of  the  apartments  tapers  into  a large,  narrow 
subterranean  cavity,  where  it  is  lost  to  view  in  the 
darkness  of  the  cave.  These  gloomy  recesses  are 
the  abode  of  innumerable  vampires,  whose  flight 
and  noise  make  the  cave  hideous  by  day  and  night. 
Attracted  by  the  awe  which  the  mountain  and 
huge  rocks  inspire,  and  the  dark  mystery  which 
lurks  about  the  spot,  the  Gibi  people  in  their  deep 
need  for  God  imagine  that  they  find  Him  here. 
In  their  groping  search  for  some  higher  power 
than  themselves,  they  make  pilgrimages  and  offer 
sacrifices  in  this  mountain,  claiming  protection  and 
achieving  victories  over  their  enemies  in  war. 

The  mountain  is  now  reached,  and  along  the 
stony  pathway  file  the  crowd,  making  their  way 
to  the  cave. 

“Crowd  in!”  is  the  order  from  the  leader  of 
the  “devil  doctors,”  occupying  still  the  rocky  pin- 
nacle, from  which  he  descends  and,  leading  the 
way,  enters  the  cave,  which  is  quickly  filled  with 
five  hundred  or  more  eager,  idolatrous  worshipers. 
As  many  again,  who  could  not  enter,  squatted  rev- 
erently in  family  groups  outside  the  cave  and  along 
the  grassy  slopes  of  the  mount. 

“Bring  in  the  sacrifices !”  again  he  utters,  and 
the  panting,  blatting  rams  are  dragged  over  the 
jagged  rocks,  gnarled  roots,  and  shrubbery  by 

50 


FOLK-LORE  FROM  AFRICA 


strong,  willing  hands  and  placed  securely  in  the 
cavities  of  the  rocks  to  await  the  pleasure  of  the 
spirits  who  dwell  there.  A white  fowl,  large  quan- 
tities of  food  and  drink,  are  also  added  to  com- 
plete the  offering. 

Now  begins  the  conjuring  of  the  spirits  by  the' 
chorus  of  “devil  doctors,”  high  priests  of  occult 
mysteries,  in  which  they  are  expert.  Powerful  and 
numerous  fetiches  are  employed,  and  after  a weary- 
ing scene  of  senseless  mutterings  and  uncanny  per- 
formances, which  seem  only  an  introduction  to  the 
more  elaborate  ceremonies  to  follow,  they,  standing 
erect,  with  face  upturned  to  the  top  of  the  cave 
and  speaking  aloud  in  feeling  tones,  address  the 
spirits  as  follows,  one  of  their  number  holding  the 
white  fowl  brought  as  an  offering,  and  another  a 
plate  filled  with  rice  placed  near  the  mouth  of  the 
chicken : 

“Spirits  of  our  kings  and  chieftains  dwelling 
in  the  cave  of  this  mountain,  we  now  come  to  meet 
you  this  day.  We  have  left  our  towns  and  farms 
behind  and  have  walked  this  long,  rough  way  with 
our  wives  and  children  to  be  here.  We  bring  you 
this  peace  offering,  and  beg  you  in  the  name  of 
our  king  to  accept  it,  letting  us  know  the  state 
of  your  mind  by  making  this  fowl  peck  the  rice 
■we  place  before  it.” 

There  is  silence  for  some  minutes.  All  eagerly 
await  returns  from  the  spirits,  looking  intently 

51 


MISSIONARY  STORY  SKETCHES 


upon  the  chicken,  watching  to  see  its  least  quiver 
of  movement  toward  the  rice.  But  in  this  they 
are  disappointed.  The  time  drags  wearily  on  for 
three  hours,  with  no  response.  Then  there  are 
feverish  stirs  and  mutterings,  followed  by  loud, 
pathetic,  and  importunate  cries,  pleading  with  the 
spirits  to  accept  the  offering.  Women  whom  the 
witch  doctors  pressed  down  in  the  dark  recesses, 
claiming  they  are  by  nature  nearer  the  underworld 
than  men  and  are  therefore  nearer  the  spirits,  are 
loud  in  their  orisons. 

They  lay  upon  the  ground  with  their  faces  to 
the  earth,  and  plead  and  plead  with  tear-dimmed 
eyes,  covering  their  bodies  with  self-inflicted  bruises 
made  by  their  frantic  dashings  against  the  rocks. 
The  old  king,  conscience-smitten,  fears  lest  the 
delay  is  due  to  some  moral  lapses  or  remissness  of 
duty  on  his  part,  as  the  head  of  the  tribe,  and 
steps  up  in  the  midst  of  the  “devil  doctors”  and, 
with  outstretched  arms,  pleads  thus  with  the 
spirits : 

“Why  is  it  you  do  not  give  us  an  answer? 
Here  we  are  in  your  presence.  We  have  been  beg- 
ging you  all  we  know  how  for  the  past  three  hours, 
and  yet  you  pay  us  no  heed.  What  is  the  thing 
we  have  done  that  displeases  you?  Tell  us.  Tell 
us,  that  we  may  make  the  necessary  atonement  for 
our  sins  at  once  and  return  to  our  towns  satisfied.” 

“The  spirits  will  not  accept  the  offering,” 

52 


an- 


FOLK-LORE  FROM  AFRICA 


grilj  thunders  Jo,  the  chief  of  the  “devil  doctors,” 
his  eyes  flashing  fire  as  he  speaks.  He  looks  like 
a demon  in  human  form.  His  countenance  com- 
bines every  feature  that  defines  malignity  and 
hate;  and  emboldened  by  the  yells  of  approval 
that  puncture  his  remarks,  by  his  associates,  he 
adds,  “Put  the  strangers  out  of  the  cave !”  and, 
as  though  waiting  for  the  agreement  of  those  who 
are  like-minded,  he  adds,  “If  they  do  n’t  leave, 
I ’ll  throw  witch  on  every  one  of  them  and  kill 
them  instantly.” 

“What  is  that  ‘devil  doctor’  saying?”  asks 
Mr.  Jackson  of  his  interpreter,  apprehensively. 
He  fancies  that  his  words  were  directed  specially  at 
him,  and  although  spoken  in  the  outlandish  jargon 
of  these  bush  people,  he  instinctively  takes  in  their 
meaning  and  feels  that  he  must  withdraw. 

“It  means  no  good  for  us,”  replies  Jarbar, 
evasively,  who  desires  to  spare  Mr.  Jackson  the 
embarrassment  of  knowing  what  was  said. 

With  this  they  all  leave  the  cave  to  its  right- 
ful occupants,  and  withdraw  to  a great  enough 
distance  to  satisfy  the  “devil  doctors,”  and  yet 
view  the  whole  proceedings. 

The  exit  of  the  strangers  is  a relief  to  the 
“devil  doctors”  and  the  rest  of  the  people  in  the 
cave.  The  delay  of  the  response  from  the  spirits 
has  been  becoming  more  and  more  embarrassing  to 
the  leaders  of  the  ceremony,  whose  fetiches  are  sup- 

53 


MISSIONARY  STORY  SKETCHES 


posed  to  work  miracles ; and  to  be  worsted  in  the 
presence  of  strangers  is  not  a thing  to  be  desired. 
It  is  not  considered,  under  the  circumstances,  a 
discourtesy  to  speak  thus  to  Mr.  Jackson  and  his 
men.  Nothing  is  permitted  to  interfere  with  fetich 
worship ; this  taking  precedence  of  all  else. 

The  king  resumes  his  address,  saying:  “Are 
you  displeased  because  of  the  disputes  and  wran- 
gling between  King  Nawvlee’s  and  Crah’s  children  ? 
One  of  the  Nawvlee’s  sons  is  already  dead  and  has 
gone  to  where  you  are  in  this  cave.  That  can  not 
be  the  cause  of  your  silence  and  displeasure,  can  it  ? 
Are  you  displeased  because  I failed  to  give  a big 
dinner  to  the  soldiers  who  fought  in  the  late  ten- 
years’  war  with  the  Pessy  tribe  ? Is  that  the  reason 
why  you  refuse  us  now?  If  that  is  it,  speak 
through  this  chicken  by  making  it  peck  this  rice.” 
The  earnestness,  eloquence,  and  pathos  which 
this  address  combines,  accompanied  with  the  ges- 
tures in  its  delivery  by  this  heathen  king,  is  mar- 
velous. As  this  stalwart  figure  moves  among  the 
people,  swaying  his  body  to  and  fro,  trembling  un- 
der deep  emotion,  he  seems  every  inch  a leader, 
although  a blind  and  misguided  one.  The  picture 
suggests  a scene  described  in  the  Book  of  Kings, 
concerning  the  false  prophets  of  Baal  at  Mount 
Carmel  crying  aloud  from  morning  until  noon, 
saying,  “Baal,  hear  us !” 

It  is  an  interesting  coincidence  that  immedi- 

54 


FOLK-LORE  FROM  AFRICA 


ately  after  the  departure  of  the  strangers  from  the 
cave,  and  the  close  of  the  king’s  address,  the 
chicken,  which  had  remained  apparently  lifeless 
for  three  hours,  suddenly  begins  to  revive  and 
flutter  vigorously,  and  then  greedily  devour  the 
rice.  The  excitement  that  follows  is  as  the  sudden 
bursting  of  a volcano.  It  seems  as  though  the 
cave  will  explode  under  the  pressure  of  the  wild 
and  furious  yells  in  which  all  indulge.  It  is  a tem- 
pest of  heathen  passion,  a union  of  intense  feeling 
and  joy  over  their  victory  in  the  cave.  Women 
and  children  scream  hysterically,  and  men,  old 
and  young,  shout  vociferously.  As  an  expression 
of  admiration  and  gratitude  to  the  king,  he  is 
seized  and  bodily  lifted  in  the  arms  of  his  stalwart 
courtiers  and  borne  amid  a chorus  of  frenzied 
shouts  and  applause. 

All  is  stir  and  life  afterwards.  The  news 
spreads  quickly  from  one  to  the  other,  and  soon 
every  soul  is  jubilant  with  the  shouts  of  victory. 
The  rams  are  quickly  slaughtered,  their  blood 
poured  in  bowls,  and  the  quivering  flesh,  with  the 
other  articles  they  have  brought,  offered  as  sacri- 
fice. Then  follow  music  and  dancing,  in  which 
there  is  a blending  of  voices  and  instruments.  Un- 
der the  influence  of  these  charms  there  is  hilarity 
and  a full  flow  of  life,  which  continue  the  rest  of 
the  day  and  a large  part  of  the  night.  The  occa- 
sion is  not  without  some  bits  of  romance.  Many 

55 


MISSIONARY  STORY  SKETCHES 


of  the  young  men  and  maidens  under  the  spell  of 
the  irresistible  and  bewitching  full  moon  stroll  off 
in  congenial  groups  in  the  groves,  and  there  in 
quiet  repose  exchange  sweet  counsels  of  incipient 
love.  The  joy  that  emanated  from  the  cave  has 
touched  responsive  chords  of  thrilling  notes. 

“The  mountain  scene,”  ponders  Mr.  Jackson, 
as  he  threads  his  way  back  to  his  quarters  at  Kie 
Tipoor,  “tells  its  own  story.  How  far  humanity 
may  wander  in  the  darkness  of  fanaticism  and  su- 
perstition without  the  light  of  revelation ! The 
heathen  sorely  needs  something  better  than  fetiches 
to  answer  all  his  physical  and  spiritual  needs.  Un- 
aided and  alone  he  must  inevitably  stagger  and 
sink  to  still  lower  depths  of  darkness  and  folly. 
What  a challenge  his  moral  and  spiritual  destitu- 
tion, as  revealed  in  this  mountain  scene,  makes  to 
Christendom !” 


* 


56 


CHAPTER  IV 


Death  of  an  Old  Chieftain. — The  Body  Twice  Bur- 
ied with  Great  Ceremony.  — Mr.  Jackson  is 
Granted  an  Interview  with  the  King. — He  Pleads 
His  Cause  in  an  Earnest  Talk. — Will  He  Find 
Favor  ? 

On  the  morrow  the  mountain  and  the  cave  pre- 
sented a different  aspect  to  that  of  the  previous 
day.  All  was  stillness  save  the  song  of  the  birds 
and  the  wind  among  the  branches  of  the  trees, 
commingled  with  the  sound  of  water  falling  over 
the  rocks  in  the  streams,  making  its  way  down  the 
mountain  sides.  The  people  who  on  the  day  before 
had  made  the  mountain  a picturesque  scene  of 
life  and  interest,  had  returned  to  their  several 
towns  to  continue  the  festivities  during  the  re- 
maining period  of  the  full  moon. 

But  w'hile  these  were  in  full  blast  the  announce- 
ment came  of  the  death  of  the  old  chieftain  at  Goy- 
duo,  a neighboring  town  to  Kie  Tipoor.  There 
was  at  once  in  all  the  towns  near  by  a vigorous 
beating  of  the  drums,  whose  taps  bespoke  death 
and  heralded  a summoning  of  the  people  to  the 
palaver  house,  calling  off  the  festivities  of  mirth, 
to  be  replaced  by  those  of  mourning.  The  de- 

57 


MISSIONARY  STORY  SKETCHES 


ceased  had  died  in  the  sick  bush,  a native  hospital 
located  in  an  obscure  half  town  in  the  forest. 
The  news  of  his  death  spread  rapidly  and  was  re- 
garded as  a great  calamity. 

The  corpse  was  wrapped  in  a mat  made  of 
grass  and  borne  laboriously  along  the  road  from 
the  sick  bush,  which  was  a mere  rough  footpath 
that  had  many  bends  and  turns.  All  along  the 
path  piteous  wails  of  friends  and  relatives  were 
heard.  Their  cries,  mingling  with  the  weird  toots 
of  horns  and  taps  of  drums,  were  heart-rending. 
Two  of  the  devil  fraternity,  fleet  of  foot,  passed 
excitedly  through  the  bush  near  the  towns,  shout- 
ing in  mournful  strains. 

“Where  is  he?  Where  is  he?”  they  cried. 

The  answer  was,  “He  is  gone!  He  is  gone!” 
This  was  followed  by  another  thrice-repeated 
query:  “What  has  he  gone  for?  What  has  he 
gone  for?  What  has  he  gone  for?” 

The  reply  was,  “To  take  a long  walk.” 

Again  came  the  query,  “When  is  he  coming 
back?” 

“We  do  n’t  know ; he  did  n’t  say,”  was  t fie  slow 
and  dirge-like  rejoinder. 

When  the  body  reached  its  destination  it  was 
swathed  in  a number  of  country  cloths,  laid  out  in 
a hut  and  smoked,  and  after  a short  period  of  time 
was  buried  in  “half  ground,”  that  is,  partly 
buried.  There  it  remained  until  the  relatives  and 


58 


FOLK-LORE  FROM  AFRICA 


friends  of  the  deceased  obtained  all  the  means  nec- 
essary to  conclude  the  ceremonies,  making  them  in 
keeping  with  the  rank  and  station  of  the  deceased. 
Nothing  was  too  great  a sacrifice  for  the  honored 
dead. 

There  have  been  instances  in  the  history  of  this 
people  when  slaves,  children,  and  towns  have  been 
pledged  to  secure  means  to  defray  the  expenses  in- 
curred in  burying  the  dead. 

Notice  of  a second  burial  was  given,  and  the 
news  spread  far  and  near  through  the  country. 
The  call  was  heeded  and  the  natives  poured  in  large 
numbers  into  the  town  to  pay  their  last  tribute  of 
respect  to  the  dead  chief. 

On  the  appointed  day  for  the  final  interment 
the  unsightly  remains  were  exhumed,  dressed,  and 
laid  on  a new  mat.  All  the  fetiches,  charms,  and 
ju-jus  that  belonged  to  the  chief  in  life  were  placed 
by  his  side.  Around  him  were  gathered  his  score 
of  wailing  and  almost  denuded  widows.  Their 
heads  were  shaven  and  bodies  sprinkled  with  ashes. 
They  bore  indications  of  poignant  grief  and  sor- 
row. With  these  were  the  children  and  other  rela- 
tives and  friends,  no  less  affected,  to  judge  from 
their  cries  and  lamentations.  The  singers  chanted 
the  praises  of  the  dead,  and  dancers  in  high  spirits 
exhibited  the  poetry  of  motion  in  their  swaying 
arms  and  bodies  and  nimble  feet,  which  kept  time 
to  the  music  of  the  horns  and  drums. 


59 


MISSIONARY  STORY  SKETCHES 


Friends  paid  tributes  of  respect  by  their  pres- 
ence, and  by  gifts  of  palm  oil,  tobacco,  rice,  and 
more  expensive  things.  Sympathy  for  the  be- 
reaved was  expressed.  Bullocks  were  slaughtered 
and  their  blood  poured  in  basins  as  a libation  to 
the  spirits.  Their  flesh  furnished  a feast  and  of- 
fering for  both  the  dead  and  the  living.  Rum 
and  native  beverages  were  plentiful  and  freely 
drunk. 

To  the  unrestrained  wails  of  the  weeping  and 
shouts  of  the  merry  were  added  long  and  succes- 
sive volleys  of  guns,  all  of  which,  while  deafening 
to  the  stranger,  was  appropriate  honor  for  the 
dead  and  welcome  sounds  to  the  mourners.  When 
every  possible  means  of  display  was  exhausted,  the 
procession  started  to  the  grave.  All  that  remained 
of  the  chief  was  borne  by  carriers  and  laid  deep  in 
the  earth.  The  grave  was  in  a quiet  grove  near 
the  town,  the  spot  marked  by  a large  stone. 
Around  it  were  placed  many  of  the  presents 
brought  to  the  dead,  including  food  and  drink. 
The  ceremonies  were  concluded  with  a division  of 
the  property  belonging  to  the  deceased,  his  widows, 
personal  effects,  all  of  which  fell  to  rightful  heirs 
according  to  native  laws. 

Mr.  Jackson  observed  the  funeral  ceremonies 
from  beginning  to  end.  To  him  these  perform- 
ances were  startling.  While  he  had  read  much 
in  books  of  African  customs,  and  had  talked  with 

60 


FOLK-LORE  FROM  AFRICA 


persons  who  were  familiar  with  the  subject,  it  was 
nothing  to  be  compared  with  seeing  these  condi- 
tions in  actual  life  for  one’s  self.  And  his  pur- 
pose in  undertaking  this  long  and  perilous  jour- 
ney in  the  interior  was  that  he  might  study  the 
native  in  his  original  habitat,  uninfluenced  by  civ- 
ilization. 

He  was  impressed  by  many  things.  The  high 
and  healthful  uplands  of  the  interior  are  by  far 
superior  to  the  lowlands  of  the  coast.  Here  the 
climate  is  salubrious  and  the  soil  capable  of  pro- 
ducing in  abundance  all  the  tropical  vegetation 
for  which  the  continent  is  noted.  In  the  bowels  of 
the  earth  is  mineral  wealth,  the  limits  of  which 
are  unknown.  The  vast  forest  is  as  a gold  mine, 
yielding  to  the  organized  and  well-directed  efforts 
of  the  thrifty  and  intelligent  a constant  and  pro- 
ductive source  of  supply.  Its  valuable  timbers, 
trees,  fibers,  gums,  fruits,  and  vines  offered  large 
scope  for  lucrative  trade  and  commerce. 

Indeed,  every  prospect  was  for  the  most  part 
pleasing.  While  there  were  some  difficulties,  they 
were  not  insuperable.  The  people  were  numerous 
and,  although  living  a crude,  primitive,  heathen 
life,  had  within  them  elements  of  promise.  The 
brighest  hope  was  in  the  young  people.  The 
young  men  who  had  visited  the  coast  had  returned 
with  new  conceptions  of  life.  They  were  becoming 
restless  and  dissatisfied  with  the  old  order  of  things. 

61 


MISSIONARY  STORY  SKETCHES 


They  wanted  something  better;  just  what,  they 
did  not  know.  Fetichism  was  not  meeting  their 
needs  as  it  had  their  fathers’,  and  confidence  in  it 
was  gradually  waning.  To  Mr.  Jackson  it  seemed 
that  the  time  was  ripe  for  the  introduction  of  the 
principles  of  the  gospel  of  Jesus  Christ,  with  its 
corresponding  practical  benefits.  This  as  a nu- 
cleus would  spread,  and  offset  the  advance  of  a 
corrupt  civilization  from  without  and  rescue  the 
heathen  from  paganism  about  him.  It  would,  in 
short,  meet  all  his  needs. 

Mr.  Jackson  realized  that  there  was  much  to 
be  done  before  these  ends  could  be  accomplished. 
He  knew  that  there  would  be  many  delays  before 
he  would  be  permitted  to  see  even  a fair  beginning 
of  his  plans  bear  fruit.  But  he  was  hopeful,  and 
was  willing  to  labor  patiently.  He  knew  that  re- 
sults mature  slowly  in  Africa ; but  when  a work 
of  the  kind  he  contemplated  once  became  firmly 
rooted  it  would  grow  and  become  a fixture  in  the 
soil,  a perennial  blessing  to  the  people.  He  was 
now  anxious  to  meet  the  paramount  chief  per- 
sonally and  hold  a palaver  with  him  on  the  pros- 
pects of  establishing  a mission  in  his  country.  The 
fetich  ceremonies  for  the  time  being  had  ended, 
and  the  natives  were  now  busy  at  their  farms, 
clearing  the  land,  burning  brush,  and  preparing 
to  plant  cassava  and  their  principal  farm  products. 
There  was  no  better  time  than  this  for  the  inter- 

62 


view. 


FOLK-LORE  FROM  AFRICA 


The  next  day  at  noon  the  long-expected  sum- 
mons for  the  interview  with  the  king  was  an- 
nounced. The  call  was  made  by  vigorous  tappings 
on  the  palaver  drum  and  a grand  flourish  of  na- 
tive trumpets,  supported  by  a chorus  of  girls  dis- 
coursing music  with  instruments  and  voice.  The 
call  attracted  wide  attention,  and  Kie  Tipoor,  with 
its  surrounding  half  towns,  was  not  indifferent  to 
the  issues  of  the  day.  Messengers  were  hastily  dis- 
patched to  the  towns  where  the  chieftains  lived, 
calling  them  to  the  official  quarters  of  the  king. 
They  responded,  bringing  with  them  groups  of 
leading  men  from  their  respective  towns.  The  re- 
ception was  at  the  palaver  house  and  was  in  keep- 
ing with  native  etiquette. 

Mr.  Jackson’s  quiet  and  sober  demeanor  had 
not  been  unnoticed  by  the  natives,  who  had  care- 
fully scrutinized  him,  and  who  had  found  his  per- 
sonality impressive.  Kind,  generous,  unselfish,  and 
discreet,  he  had  not  failed  in  winning  them;  and 
the  reception  that  awaited  him  was  an  expression 
of  their  feeling  toward  him,  and  was  a display  of 
native  hospitality  as  beautiful  as  it  was  royal.  The 
presents,  or  ‘‘dashes,”  as  they  are  called,  that  Mr. 
Jackson  presented  to  the  king  had  had  their  effect 
in  a most  pleasing  way,  and  a more  formal  pres- 
entation at  this  time,  accompanied  by  a brief  and 
well-worded  speech,  provoked  smiles  and  stimu- 
lated good  cheer  for  the  giver  and  his  project. 

63 


MISSIONARY  STORY  SKETCHES 


The  king,  a tall  and  well-proportioned  man  of 
seventy,  with  keen  and  penetrating  eyes,  expressive 
of  an  alert  mind,  in  bearing  sober,  and  with  man- 
ners easy  and  cordial,  reclined  in  a hammock,  while 
around  him  sat  his  chieftains,  to  whom  are  sub- 
mitted matters  of  importance  claiming  the  public 
attention.  From  them  a unanimity  of  sentiment  is 
usually  required  before  they  are  considered  ap- 
proved or  ratified.  In  exceptional  cases  the  king 
acts  without  the  council  of  his  subordinate  chiefs. 

Mr.  Jackson  sat  in  the  center  of  the  group  with 
his  interpreter,  and  in  a brief  address  stated  the 
object  of  his  visitation:  first,  to  fulfill  a long-cher- 
islied  wish  to  visit  the  interior  of  Liberia  northeast 
of  Monrovia,  and  of  forming  the  personal  ac- 
quaintance of  the  kings  and  chiefs  of  those  regions. 

“I  desire  this,”  he  said,  “not  for  purposes  of 
trade,  but  for  the  moral  and  spiritual  uplift  of 
the  people,  in  whose  welfare  I am  specially  con- 
cerned. I am  anxious  to  gather  practical  infor- 
mation so  as  to  launch  a project  that  contemplates 
the  civilization  and  Christianizing  of  the  heathen 
tribes  in  these  regions  hitherto  unreached.  This, 
in  my  judgment,  can  be  most  effectively  accom- 
plished by  the  establishment  of  an  agricultural 
and  industrial  mission  in  your  midst. 

“It  should  be  on  a broad  and  ample  basis, 
having  the  primitive  industries  of  the  nations  as 
a starting  point.  From  year  to  year  there  would 

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FOLK-LORE  FROM  AFRICA 


be  improvements.  The  mission  would  begin  with 
a small  group  of  native  buildings — workshops, 
schoolhouse,  chapel,  dormitories,  and  farm.  These 
would  constitute  the  nucleus  of  an  indigenous 
civilization  which  would  aim  to  touch  and  improve 
every  phase  of  native  life,  material  and  spiritual. 
Your  huts  would  be  made  more  permanent  and 
sanitary ; your  farms  more  productive  and  varied 
in  crops ; your  methods  of  administering  to  the  sick 
and  wounded  more  humane  and  scientific ; your 
knowledge  of  agricultural  and  mechanical  imple- 
ments improved ; simple  instruction  in  letters  im- 
parted ; moral  precepts  and  sentiments  inculcated, 
and  the  teachings  of  Jesus  Christ  as  revealed  in 
the  Divine  Book  instilled  in  minds  and  hearts.  In 
fact,  my  scheme  aims  to  help  the  people  in  every 
point  of  their  being  by  stimulation  and  improve- 
ment.” 

Mr.  Jackson  gave  them  a number  of  instances 
of  other  tribes  in  Liberia  and  parts  of  Africa  that 
were  being  materially  benefitted  by  such  enter- 
prises as  he  had  outlined,  and  how  the  natives  there 
were  readily  adapting  themselves  to  new  condi- 
tions. 

“Instead  of  wars,”  he  said,  “and  poverty  and 
darkness,  there  is  peaceful  industry,  progress,  and 
prosperity.  These  blessings  will  be  yours  if  you 
desire  them.” 

He  pointed  out  to  them  that  it  was  only 

5 65 


MISSIONARY  STORY  SKETCHES 


through  such  means  as  the  planting  of  religious 
and  industrial  missions  that  Africa  will  be  re- 
claimed from  the  barbarity  and  superstition  that 
has  enveloped  it  for  ages.  He  pleaded  for  their 
own  sakes,  the  sake  of  their  country,  their  children 
and  wives,  that  they  open  their  eyes  to  the  impor- 
tance of  improving  their  condition  by  accepting 
the  means  which  propose  these  ends. 

“Do  you  wish  this  mission?”  he  concluded; 
“and  if  so,  what  will  you  do  to  help  establish  it? 
Lands,  buildings,  and  protection  need  to  be  pledged 
before  any  step  can  be  taken  to  its  establishment. 
I represent  no  corporation  backed  by  ample  funds 
to  set  the  work  in  operation,  but  am  simply  a 
private  individual  actuated  by  motives  that  crave 
your  welfare.  I am  here  on  my  own  responsibility, 
making  a study  of  the  country,  gathering  reliable 
information  with  a view  of  furnishing  the  same  to 
friends  and  organizations  abroad,  who  are  in  search 
of  open  doors  in  Africa  to  spread  the  Gospel  and 
civilization  among  heathen  tribes.” 

Jarbar  made  sure  of  each  word  spoken  by  Mr. 
Jackson.  There  was  difficulty  in  translating  some 
of  the  speaker’s  sentences,  due  to  the  poverty  of 
the  native  dialect,  w’hich  lacks  many  ideas  and  ex- 
pressions used  by  him,  but  this  difficulty  was 
obviated  by  the  free  use  of  parables,  figures  of 
speech,  paraphrases  and  gestures  in  which  native 
orators  are  adepts.  From  beginning  to  end  he 

66 


FOLK-LORE  FROM  AFRICA 


riveted  attention,  and  the  address  met  with  that 
sanction  from  point  to  point  that  always  accom- 
panies African  palavers,  when  the  hearts  of  the 
natives  are  gratified. 

But  would  the  king  and  chiefs  grant  him  the 
opportunity  of  fulfilling  the  desire  of  his  heart? 


« 


67 


CHAPTER  V 


The  King  Is  Delighted  By  Project. — Chieftains 

Heartily  Concur. — The  King’s  Address. — He 

Confers  With  Liberian  Government. 

“Ha  ! Ha  !”  laughed  the  king,  with  a loud  clap 
of  his  hands  as  he  shifted  in  his  hammock  from  the 
side  on  which  he  had  lain  during  the  course  of  the 
address,  to  the  other. 

He  was  pleased  beyond  expression  by  the 
hearty  concurrence  given  the  proposition  by  his 
twelve  chieftains,  who  not  only  nodded  assent 
throughout  the  speech,  but  shouted  approval  at 
its  close  and  requested  the  singing  girls  to  chant 
the  praises  of  the  “Merican”  man  whose  words 
made  their  hearts  “lay  down.”  And  then  the  air 
resounded  with  a medley  of  notes  and  noises  from 
the  singers  and  the  town  people  who  joined  them. 

The  king  turned  to  Ja  Ja  Nough,  first  in  rank 
of  his  chieftains,  and  asked,  “What  say  you?” 

“That  same  thing  you  say,  king,  I say  too,” 
was  the  reply. 

This  query  was  passed  in  turn  to  each  chief, 
and  they  followed  the  example  of  their  senior  in 
age  and  office,  without  alteration.  Brief  ceremo- 

68 


FOLK-LORE  FROM  AFRICA 


nies  followed,  confirming  their  statements,  by  na- 
tive oaths  and  a Gri-Gri  Bush  play,  which  occu- 
pied the  balance  of  the  evening. 

On  the  next  day  at  noon  the  king  resumed 
the  palaver  and  delivered  his  ultimatum  in  the 
Bassa-Gibi  dialect. 

“I  and  my  chieftains  have  heard  you,”  he  said, 
“and  we  are  thankful  for  your  errand,  Mr.  Jack- 
son.  I might  ask  Commissioner  Fisk  to  reply  to 
you,  but  if  I did  so  then  you  might  infer  from 
my  silence  that  I was  not  able  to  make  the  response 
myself. 

“If  a man  were  searching  for  the  bark  of  a 
tree  to  make  a powerful  medicine,  and  should  swim 
across  a wide  and  dangerous  river  for  it,  when 
the  very  tree  he  wanted  was  on  the  side  of  the  river 
where  he  lived,  he  would  not  show  good  sense  in 
imperiling  his  life  needlessly. 

“We  are  like  the  man  searching  for  the  power- 
ful medicine.  You  have  the  medicine,  and  you 
have  brought  it  within  our  reach.  We  are  in  need 
of  the  very  thing  you  came  to  bring  us — the 
powerful  medicine  of  the  white  man — Book  and 
* “God  palaver.”  You  seem  anxious  to  bring  it  to 
us.  Would  it  show  wisdom  in  us  to  turn  you 
away?  Why  should  we  refuse  a good  thing  when 
God  sends  it  to  our  own  country  so  plainly  through 
one  of  His  own  messengers,  who  out  of  his  own 
heart  came  so  far  to  see  us  and  enlighten  our 

69 


MISSIONARY  STORY  SKETCHES 


minds?  If  we  say  no,  we  do  not  want  mission 
work,  the  opportunity  may  never  come  again,  and 
we  may  then  seek  for  it  elsewhere,  but  in  vain, 
for  we  foolishly  ignored  it  when  it  came  providen- 
tially to  us. 

“Let  me  ask  you  one  thing.  Does  President 
Barclay  know  anything  about  your  mission?  If 
not,  I must  send  him  a book  (letter)  on  the  matter 
and  secure  his  consent.  But,  as  far  as  we  are 
concerned,  and  as  far  as  it  is  in  our  power  to  act, 
you  have  our  hearty  consent  to  come  in  our  midst 
and  establish  a mission  of  whatever  character  and 
extent  you  and  your  supporters  may  desire.  We 
have  a country  of  large  extent  and  very  many 
people.  We  know  much  can  be  done  here.  Our 
people  are  strong,  brave,  and  hospitable.  We  have 
never  been  whipped.  We  fought  ten  years,  a long 
and  bloody  war,  with  the  Pessy  tribe.  We  now 
have  peace.  We  need  enlightenment.  We  invite 
you  to  come  to  us,  and  just  as  we  have  received 
and  treated  you  since  you  have  been  in  our  midst, 
we  will  do  the  same  by  you  as  long  as  you  remain 
with  us.  We  have  thousands  of  children  in  gross 
ignorance.  We  have  long  desired  something  better 
for  them  and  for  us. 

“We  need  to  know  book  (letters)  and  indus- 
tries just  like  the  Liberians  on  the  beach.  We 
will  give  you  as  much  land  as  you  wish, — one 
thousand  acres,  or  more, — in  the  best  location  we 

70 


FOLK-LORE  FROM  AFRICA 


can  find  in  the  whole  country.  You  will  have 
plenty  of  room  for  a big  farm  and  all  the  indus- 
tries you  need.  When  you  are  well  established 
you  will  not  only  be  a help  to  us,  but  a protection 
also.  We  will  appeal  to  you  for  help  and  advice 
when  we  need  it.  We  will  be  one  and  will  help 
each  other.  We  will  become  better  acquainted  as 
we  live  side  by  side,  you  with  us  and  we  with  you. 

“Do  you  wish  to  see  the  place  now,  or  do  you 
wish  to  see  it  later?  The  only  thing  that  we  fear 
is  that  you  may  not  return  again  after  you  leave 
us,  to  carry  out  what  you  have  in  mind.  You  have 
touched  our  hearts,  and  raised  our  expectations 
in  telling  us  of  the  need  and  benefit  of  mission* 
work  in  Gibi.  Now,  do  not  disappoint  us.  Tell 
your  bishop  and  all  your  friends  in  Monrovia  and 
America  that  we  want  you  to  come  back  to  Gibi 
to  be  our  father.  May  you  come  back  again  to 
us  as  you  came  first,  and  may  the  mission  you  tell 
us  about  become  one  that  we  can  see  with  our  eyes. 

“(Signed)  Kie  Tipoor, 

“In  behalf  of  his  chieftains  and  people  of  Gibi. 

His  (x)  mark. 

“William  F.  Fisk, 

“ African  Commissioner  Gibi  Country. 

“J.  Richards,  Secretary .” 

The  king  conferred  with  Commissioner  Fisk, 
official  representative  of  the  Liberian  Government, 

71 


MISSIONARY  STORY  SKETCHES 


whose  court  is  at  Kie  Tipoor,  on  the  subject,  and  a 
letter  was  transmitted  to  President  Barclay,  Chief 
Executive  of  the  Republic. 

The  king,  with  his  chieftains,  exercises  a large 
measure  of  local  self-government,  as  a primary 
court,  for  all  matters  affecting  his  community  and 
district.  He  has  the  co-operation  of  district  com- 
missioners as  an  appellate  court.  The  commission- 
ers are  appointed  by  the  President  upon  the  recom- 
mendation of  the  Secretary  of  the  Interior.  Thus 
is  ceded  the  traditional  rights  of  native  rulers,  and 
is  also  recognized  the  supreme  authority  of  the 
Executive  Government. 

The  following  is  Commissioner  Fisk’s  letter 
to  President  Barclay: 

“Kie  Tipoor,  Gibi  Country, 
March  6,  1907. 

“His  Excellency,  Arthur  Barclay, 

“ President  of  Liberia , Monrovia. 

“Sir — This  comes  to  inform  you  that  King  Kie 
Tipoor,  of  the  Gibi  Country,  is  desirous  of  having 
mission  work  established  in  his  country,  and  in 
response  to  Mr.  John  B.  Jackson,  of  New  York, 
who  has  been  here  for  the  past  month  studying 
the  people  and  country  and  investigating  the  pos- 
sibilities for  mission  work,  if  the  opportunity  for 
such  work  is  offered  him.  The  king,  with  the 


72 


FOLK-LORE  FROM  AFRICA 


unanimous  consent  of  his  chieftains,  has  agreed, 
provided  your  consent  and  endorsement  is  given. 

“I  herewith  enclose  a copy  of  the  king’s  reply 
to  Mr.  Jackson.  The  gentleman  seems  deeply  im- 
pressed with  the  country  and  is  anxious  to  promote 
the  people’s  welfare.  I would  be  happy  to  have 
him  established  here,  where  enlightenment  is  so 
much  in  demand,  if  he  should  find  it  possible  to  do 
so.  The  king  and  chiefs  gave  him  every  encour- 
agement and  heartily  welcomed  him.  Knowing 
your  own  interest  in  the  aboriginal  population, 
and  your  statesmanlike  efforts  in  their  behalf,  I 
am  sure  you  will  give  executive  countenance  and 
support  to  an  undertaking  that  promises  so  much 
for  the  development  of  the  Hinterland  and  the 
advancement  of  the  tribes  inhabiting  these  regions. 

“Hoping  that  the  prospective  work  will  meet 
with  your  approval,  I am, 

“Your  obedient  servant, 

“W.  H.  Fisk, 

“ Chief  Commissioner,  Gibi  Country,  Liberia.” 

Jarbar’s  happiness  equaled  Mr.  Jackson’s  as 
he  saw  the  favorable  impression  the  proposition 
made  upon  the  entire  court,  especially  when  he 
interpreted  the  words  of  the  king,  and  read  the 
letter  of  the  commissioner  to  the  President.  He 
recalled  what  Mr.  Jackson  had  said  on  his  arrival 
in  the  town : “Let  us  not  despair ; let  us  be  patient 
73 


MISSIONARY  STORY  SKETCHES 


and  wait  a little  while.  Perhaps  conditions  may 
be  more  favorable  than  we  anticipate.”  Now  mat- 
ters had  turned  out  most  favorably,  even  beyond 
his  expectations,  and  his  joy  was  proportionately 
great. 

He  had  lingered  about  the  palaver  house  and 
had  heard  the  familiar  personal  after-talks  of  the 
day’s  proceedings.  This,  together  with  the  inci- 
dental remarks  and  gossip  of  the  town,  furnished 
a true  index  to  the  heart  of  the  natives,  and  re- 
vealed their  actual  feeling  on  the  subject.  There 
were  many  hearty  expressions  of  delight  over  all 
that  was  said.  Estimates  of  Mr.  Jackson  and  of 
what  he  proposed  respecting  the  mission  were  most 
favorable,  and  the  feeling  was  general  that  the 
project,  if  set  on  foot,  would  inaugurate  a new  era 
and  bring  immeasurable  benefits  to  the  tribes  in 
those  regions.  This  friendly  attitude  opened  the 
way  for  closer  relations.  Confidence  was  inspired, 
and  Mr.  Jackson  lost  no  time  in  extending  his 
observations  by  easy  talks  in  hut  and  grove,  along 
the  path,  in  forest  and  field  wherever  opportunity 
presented  itself. 


74 


CHAPTER  VI 


Trials  By  Fire,  Smoke,  and  Sasswood  Announced. — 

The  Accusations. — The  Young  Men  Innocent. — 

They  Seek  Lawful  Revenge. — The  Torture  One 

Young  Woman  Is  Put  To,  and  Her  Future  Life. 

“The  Gri-Gri  men  at  Tarplah’s  town  have  just 
announced  that  a number  of  persons  are  to  undergo 
trials  by  fire,  smoke,  and  sasswood  to-day.  The 
people  from  several  of  the  neighboring  towns  have 
been  summoned  to  meet  there  to  witness  the  trial. 
It  will  be  held  in  the  center  of  the  town  within  the 
view  of  everybody.”  Thus  spoke  Jarbar,  in  a 
voice  revealing  a feeling  of  profound  regret. 

“O,  how  dreadful !”  exclaimed  Mr.  Jackson, 
distressfully. 

“It  is  only  one  of  the  blind  ways  of  the  heathen. 
In  their  ignorance  they  resort  to  practices  of  the 
most  revolting  character.  For  centuries  these 
things  have  been  going  on,  and  they  will  continue 
until  their  condition  has  been  bettered  by  enlighten- 
ment.” 

“Have  you  learned  the  particulars  of  the  sev- 
eral cases?” 

“Well,”  answered  Jarbar,  “from  what  I have 
gathered,  those  who  are  to  be  tested  by  the  fire 
75 


MISSIONARY  STORY  SKETCHES 


ordeal  are  three  men  who  live  at  Tarplah’s  town. 
They  are  his  ‘boys,’  or  servants.  Tarplah,  the 
head  man  of  the  town,  traded  off  several  of  his 
goats  and  bullocks  for  a quantit}7  of  salt.  The 
Pessey  caravans  that  passed  through  here  on  their 
way  to  the  Pessey  country  the  other  day  carried 
several  hundred  bags  of  salt,  along  with  other  sup- 
plies, to  the  Dutch  factory  recently  established 
farther  inland.  With  them  the  barter  was  made. 

“Now  one  of  these  bags  of  salt  can  not  be 
found,  although  the  whole  town  has  been  diligently 
searched  for  several  days,  and  there  is  general 
uproar  about  the  matter.  Tarplah  is  furious. 
The  ‘boys,’  tremblingly,  have  protested  their  inno- 
cence, but  despite  this  they  must  be  subjected  to 
the  torture  prescribed  by  native  law  to  establish 
their  innocence  or  guilt.” 

“And,  of  course,  this  procedure  is  final,  and 
the  result  unerring?”  asked  Mr.  Jackson,  with  a 
feeling  of  disgust. 

“Yes,  quite  so.  But  the  second  is  the  case  of 
a woman,  the  head  wife  of  a warrior  who  is  now 
at  the  point  of  death.  His  illness  is  attributed  to 
his  wife,  whom  the  “devil  doctors”  claim  made 
witch  for  him  with  a powerful  ju-ju.  He  is  now 
under  the  spell  of  this  mighty  influence  and  will 
die.  The  fetich  magicians,  however,  are  making 
enchantments  about  his  hut  and  in  his  room.  They 
placed  a potent  ju-ju  on  his  diseased  body,  but 

76 


Witch  Doctors  Applying  Local  Remedies  Com- 
bined with  Occult  Powers  on  Sick  Child. 


FOLK-LORE  FROM  AFRICA 


to  no  effect.  The  poor  woman  must  be  placed  in 
smoke  to  force  her  to  a confession  of  what  she  has 
never  committed,  and  what  she  stoutly  denies.” 
“Poor  heathen  woman ! How  deplorable  her 
condition !”  uttered  Mr.  Jackson,  vehemently,  and 
with  a deep  sigh  he  asked,  “Who  is  the  third?” 
“Women  again.  Three  women  have  unfortu- 
nately excited  the  spirit  of  jealousy  in  their  dis- 
trustful and  speculating  lords,  and  to  satisfy  them 
must  drink  sasswood.  They  plead  in  tears  and 
piteously  prostrate  themselves  before  their  heart- 
less masters,  declaring  their  innocence  and  pro- 
testing their  fidelity,  but  in  vain.” 

“Gracious!  Is  there  no  relief?” 

“There  is  none,  while  moral  and  spiritual  night 
rests  like  a pall  upon  the  people  and  continent. 
Rescue  must  come  from  without.  Africa,  in  its 
superstition  and  degradation,  can  not  save  itself. 
With  outstretched  hands  she  pleads  for  help.” 
“And  O,  then,  to  the  rescue!  To  the  rescue!” 
fervently  responded  Mr.  Jackson. 

The  tom-toms  are  in  requisition ; their  dull, 
doleful  strokes,  like  the  tolling  bell  in  civilization, 
stir  feelings  of  gloom  and  sadness  and  betoken 
death.  The  people  gather  in  crowds  and  gaze 
with  morbid  curiosity  upon  the  trembling  unfor- 
tunates, who,  relying  solely  upon  the  potency  of 
their  gri-gri  with  its  “charmed  influence,”  face  the 
trying  ordeal  with  a certain  indifference  that  is  re- 

77 


MISSIONARY  STORY  SKETCHES 


markable.  For  though  like  imprisoned  birds  their 
instinct  is  to  escape  from  the  awful  wrongs  and 
cruelties  which  heathenism  throws  about  them, 
binding  them  as  with  iron  chains,  whither  shall 
they  flee?  There  is  no  escape  except  by  moral 
emancipation.  This  is  their  only  hope.  It  is  this 
alone  that  enables  mankind  to  cast  off  the  chains 
and  enter  into  life  unmaimed  and  free. 

The  trial  begins.  The  Gri-Gri  men  place  a 
large  pot  filled  with  palm  oil  over  a huge  fire.  It 
is  soon  hot  and  the  oil  begins  to  simmer  and  then 
to  burn  and  blaze  as  the  heat  and  flames  increase 
in  intensity.  Small  pieces  of  iron  are  placed  in 
the  bottom  of  the  pot  containing  this  boiling  liquid 
fire,  and  the  culprit  is  required  to  douse  the  bare 
hand  and  arm  therein,  taking  out  the  deposits, 
which  if  done  with  impunity  establishes  his  in- 
nocence beyond  the  shadow  of  a doubt. 

But  even  to  the  untutored  savage  this  is  a se- 
vere ordeal,  if  not  an  absurd  one,  and  to  resist 
the  action  of  the  heat  and  mitigate  the  agony 
the  hand  and  arm  are  smeared  over  wTith  a viscid 
substance  which  forms  a complete  covering  for  the 
skin.  This  renders  the  flesh  less  susceptible  to  the 
heat.  Thus  the  young  men,  being  nerved  to  en- 
durance by  the  consciousness  of  having  committed 
no  wrong  and  relying  upon  the  virtue  of  their 
fetich,  with  muscles  unmoved,  one  by  one  in- 
stantly plunge  their  arm  in  the  boiling  oil,  re- 

78 


FOLK-LORE  FROM  AFRICA 


moving  the  pieces  of  iron,  and  are  thus  declared 
innocent  amid  the  wild  shouts  of  the  applauding 
crowd. 

The  wheel  of  fortune  revolves  in  their  favor, 
and  it  is  now  their  turn  to  avenge  the  burning 
wrong  committed  against  them.  Native  usage  per- 
mits an  infliction  of  punishment  upon  the  ac- 
cusers of  a culprit  declared  innocent  by  the  judges 
of  the  ordeal,  and  considerable  latitude  is  given 
the  acquitted.  Emboldened  by  the  shouts  of  ap- 
proval and  with  the  public  sentiment  supporting 
them,  they  seek  vengeance  and  spite  with  all  the 
bitterness  and  intensity  of  feeling  which  is  pos- 
sible to  the  injured  pride  of  an  irate  and  re- 
sentful savage. 

Tarplah,  to  appease  their  wrath,  is  among  the 
first  to  welcome  them,  and  hastens  to  remove  the 
stigma  which  the  charge  and  ordeal  has  attached 
to  the  good  names  of  the  accused.  Their  char- 
acter is  vindicated,  and  the  “boys”  restored  to  the 
family  of  their  master,  again  becoming  members 
of  his  household. 

But  on  the  edge  of  the  town,  trembling  with 
bowed  heads,  stand  two  other  culprits  who  must 
next  undergo  the  crucial  test  which  heathenism 
requires.  They  are  women — poor  creatures ! What 
sympathy  and  pity  they  excite  as  you  look  upon 
them ! Their  lips  are  moving  nervously  and  a 
faint  whisper  discloses  that  they  are  innocent,  but 

79 


MISSIONARY  STORY  SKETCHES 


are  willing,  according  to  the  custom  of  their  coun- 
try and  tribe,  to  be  subjected  to.  any  torture,  how- 
ever severe,  feeling  secure  in  the  fetich,  which  com- 
poses their  chief  apparel  and  which  they  regard 
with  idolatrous  veneration  and  trust  to  guard  and 
protect  them  from  all  harm. 

The  first  woman  is  led  by  two  men,  with  strong 
and  ruthless  hands,  to  the  hut  where  her  punish- 
ment is  in  waiting.  She  ascends  the  low  roof  of 
the  thatch  hut  by  means  of  a notched  log  which 
serves  as  a primitive  ladder.  On  reaching  the 
upper  apartment,  she  is  bound  fast  with  native 
rope.  Her  face  is  turned  downward,  and  on  the 
hard  earthen  floor  directly  beneath  is  built,  with 
one  or  two  logs,  a large  fire. 

As  the  flames  increase,  green  branches  are 
thrown  on  in  piles,  and  to  make  the  suffering  as 
excruciating  as  possible,  large  handfuls  of  pepper 
are  added.  Great  volumes  of  stifling,  choking 
fumes  of  smoke  issue  from  this,  and  the  hut,  al- 
ready dark  with  smoke  and  stalactite  forms  of 
soot  by  ordinary  uses  of  fire,  is  made  even  blacker 
by  this  act  of  cruelty. 

The  victim  is  thoroughly  smoked,  and  the 
suffering  becomes  more  intense  as  the  test  con- 
tinues. But  with  Spartan-like  composure  this 
poor,  defenseless  creature  endures  the  test,  reveal- 
ing physical  weakness  only  where  the  body  can 
not  withstand  the  awful  agony.  The  victim  is 

80 


FOLK-LORE  FROM  AFRICA 


seized  with  paroxysms  of  violent  coughing  and 
sneezing.  The  lungs  and  eyes,  suffering  the  most, 
are  highly  inflamed,  and  receive  serious  injuries, 
which  will  last  a lifetime. 

The  poor  woman  at  last  is  taken  down,  more 
dead  than  alive.  Stifled  and  dazed  by  the  shock 
which  the  trial  has  given  her,  she  is  completely 
prostrated  with  exhaustion.  She  looks  an  object 
of  despair,  and  mutely  pleads  for  relief  by  her 
extreme  helplessness  and  woe.  Having  stoutly  de- 
clared her  innocence  of  the  crime  of  bewitching 
her  husband,  and  having  withstood  the  ordeal,  she 
is  free  of  the  charge,  but  regarded  as  property. 

She  must  be  divided  w’ith  the  rest  of  the  war- 
rior’s effects.  She  falls  to  a man  whom  she  de- 
spises. Unwilling  to  receive  him  as  her  husband, 
she  is  bound  hand  and  foot,  and  is  ruthlessly 
dragged  through  the  town  and  along  the  narrow, 
rugged  path  to  the  bank  of  the  river,  where  a canoe 
bears  her  aw-ay  to  a distant  town.  After  days  of 
punishment  and  extreme  suffering,  she  reluctantly 
3rields  to  her  sad  fate,  living  a life  of  sorrow  and 
drudgery  to  her  unsympathetic  lord. 

Mr.  Jackson  witnessed  this  trial,  and  then  mut- 
tered, “Enough;  enough!”  and  calling  Jarbar 
away  from  the  crowd  that  followed  the  woman  to 
the  river,  said,  “Let  us  return  to  our  quarters  at 
Kie  Tipoor.” 

“But  there  yet  remains  the  trial  by  sasswood,” 
6 81 


MISSIONARY  STORY  SKETCHES 


protested  Jarbar,  “and  that  is  now  to  follow.  Will 
you  not  remain  to  witness  it?” 

“No,  for  my  heart  is  sick  of  all  these  revolting 
scenes.  How  depressing  they  are ! How  they  work 
upon  the  feelings,  making  the  heart  to  bleed!” 
“Yes,”  agreed  Jarbar,  “and  the  heathen  them- 
selves long  for  something  better;  they  desire  such 
a change  of  conditions  as  shall  bring  a speedy  end 
to  the  long  and  terrible  reign  of  darkness  and 
degradation.” 

“I  believe  they  do  in  their  heart  of  hearts,  not- 
withstanding their  savage  customs,”  said  Mr.  Jack- 
son,  and  then  he  stood  musing  a while  before  tak- 
ing up  the  return  journey. 


82 


CHAPTER  VII 


“The  Night  is  Far  Spent;  the  Day  is  at  Hand.” 

“I  firmly  believe,”  said  Jarbar,  halting  with 
Mr.  Jackson,  and  reciprocating  his  thoughtful 
mood,  “that  a better  day  is  dawning  for  these 
inland  tribes,  so  long  unreached  and  deprived  of 
the  light.” 

Quoting  from  the  words  of  the  great  Apostle 
to  the  Gentiles,  in  confirmation  of  his  belief,  he 
said,  “The  night  is  far  spent;  the  day  is  at  hand.” 

“How  appropriate !”  was  the  quick  comment 
of  Mr.  Jackson.  “I  love  those  words,  and  be- 
lieve in  them  thoroughly  as  specially  applicable 
to  Africa.” 

“Tell  me,”  said  Jarbar,  “what  your  interpre- 
tation of  those  words  is,  and  what  application  you 
would  make  of  them  in  reference  to  this  particular 
field.” 

“Well,  in  the  first  place,  they  have  a large  scope 
and  meaning.  To  fulty  understand  them  we  must 
know  the  chain  of  thoughts  which  precedes. 

“The  apostle  Paul  opens  the  chapter  with  an 
interesting  discussion  on  the  duty  of  Christians 
to  the  State  in  the  light  of  the  Lord’s  second 

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MISSIONARY  STORY  SKETCHES 


coming,  and  in  the  power  of  His  presence.  As 
a spiritual  guide  and  teacher  of  the  Church,  the 
apostle  would  have  Christians  thoroughly  estab- 
lished in  the  political  principles  of  the  new  faith, 
and  the  mysterious  society  of  which  they  were  re- 
cent communicants. 

“He  aims  to  show  them  their  true  relation  to 
the  State  as  individual  Christians,  or  a group  of 
Christians.  His  point  is  to  have  them  supremely 
loyal  to  the  powers  that  be,  thoroughly  imbued 
with  the  spirit  of  obedience  and  submission,  and 
fortified  by  patriotic  principles.  This  was  the 
surer  and  speedier  way  to  the  victory  which  they 
earnestly  craved — the  victory  which  was  at  last  to 
overcome  the  world. 

“The  Pauline  conception  of  civic  duty,  there- 
fore, was  that  the  attitude  of  Christians  to  the 
State  must  not  be  that  of  revolutionists  or  social- 
ists, looking  upon  the  State  or  Government  as  a 
sort  of  belligerent  power,  against  which  they  were 
to  direct  assaults  or  wage  incessant  warfare,  but 
they  were  to  be  law-abiding  and  patriotic.  Even 
though  the  law  might  be  severe  and  the  ruler 
despotic,  Christians  should  still  remember  that  civil 
government  in  principle  is  of  God,  and  must  be 
supported.  Law  and  order  must  be  maintained. 
In  this  rested  the  safety,  perpetuity,  and  pros- 
perity of  the  State  and  Church  also.  ‘Fear  God, 
honor  the  king,’  should  ever  be  their  motto. 

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FOLK-LORE  FROM  AFRICA 


“This  seemed  timely  and  judicious  admonition, 
for  Nero,  the  tyrant,  would  soon  bear  rule,  and 
Christians  would  pay  dearly  for  their  allegiance 
to  the  lowly  Nazarene.  Shortly  this  cruel  despot 
would  immortalize  his  reign  by  burning  them  in 
the  imperial  gardens  as  lamps,  and  a cruel  Trojan, 
regarding  Christianity  as  a ‘contagious  supersti- 
tion,’ and  Christian  steadfastness  and  heroism  as 
‘inflexible  obstinacy,’  would  officially  decree  their 
death. 

“The  Christians,  as  exponents  of  the  new  faith, 
needed  such  instruction  as  he  gives  here  to  estab- 
lish them  in  right  principles  and  mark  out  their 
course  and  line  of  action.  Much  would  be  expected 
of  them,  and  they  were  to  demonstrate  the  inward 
virtue  of  Christianity.  Their  greatest  triumphs 
were  to  come  by  patient,  loyal  suffering,  and  en- 
during hardships  as  good  soldiers.  They  were  ever 
to  be  witnesses  for  right  and  truth,  even  before 
tyrants  and  heartless  persecutors  remaining  firm 
and  loyal  to  God  and  State. 

“And  closing  the  chapter,  the  apostle  considers 
the  condition  of  the  whole  Gentile  world  under  the 
similitude  of  night,  with  its  deepening  shadows 
and  gloom,  and  the  sinful  practices  which  darkness 
facilitates.  But  this  is  only  transient;  its  end  is 
rapidly  approaching,  to  be  followed  by  the  dawn- 
ing day,  soon  to  be  radiant  and  glorious.  . 

“This  new  period  is  the  Gospel  era,  and  the 

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MISSIONARY  STORY  SKETCHES 


Gentile  world,  once  shrouded  in  moral  and  spiritual 
night,  is  to  welcome  the  Sun  of  Righteousness  with 
healing  in  His  wdngs.  To  them  are  to  come  the 
full  benefits  of  the  atonement  through  Jesus  Christ, 
the  Light  of  Salvation. 

“He  sounds  a clarion  note  of  alarm  for  Chris- 
tians to  awake  from  sleep,  the  sleep  of  indiffer- 
ence, shaking  off  their  spiritual  lethargy  and  rob- 
ing themselves  with  the  habiliments  of  light. 

“Africa,  like  the  Roman  world  in  St.  Paul’s 
day,  is  heathen.  The  general  condition  of  her 
people  is  that  of  moral  night;  but  that  night  of 
heathenism  is  growing  old,  in  view  of  the  full-orbed 
day  of  this  twentieth  century  civilization. 

“The  duty  of  Christians  as  individuals  and  as 
organizations  is  plain  and  urgent.  They  owe  a 
debt  to  the  heathen  world  which  they  are  in  duty 
bound  to  pay,  or  else  their  integrity  as  Christians 
must  be  seriously  impaired  and  their  loyalty  prove 
merely  an  empty  pretension.  That  Africa’s  mil- 
lions should  still  grope  in  darkness  is  a reproach 
to  the  zeal  of  Christians  and  a challenge  to  the 
Church  of  Christ.  Liberia’s  unreachcd  millions 
have  claims  that  should  no  longer  be  ignored. 
They  demand  immediate  and  adequate  considera- 
tion.” 

“I  am  very  grateful  to  you  for  the  presentation 
you  have  given  of  this  passage  of  Scripture.  I 
thoroughly  indorse  your  views.  What  a tremen- 

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FOLK-LORE  FROM  AFRICA 


dous  responsibility,  indeed,  rests  upon  Christendom 
to  give  the  Gospel  and  its  attendant  blessings  to 
the  Christless  millions  of  earth,  and  specially  be- 
nighted Africa.”  Jarbar  spoke  with  a tremor  in 
his  voice,  and  in  his  eyes  the  tears  gathered,  for 
the  earnest  words  of  Mr.  Jackson  went  straight 
to  his  heart. 

“Thank  you,  dear  brother.  I have  always  felt 
that  duty  deeply  myself,  but  now  it  seems  more 
imperative  since  I have  seen  so  much  with  my  own 
eyes  and  heard  so  much  with  my  own  ears.  While 
looking  upon  these  scenes  of  cruelty  and  darkness, 
and  thinking  of  the  moral  debt  we  owe  to  Africa, 
I recall  the  lines  of  a stirring  hymn  I once  heard 
sung  in  England  at  a Wesleyan  Methodist  Con- 
ference : 

“ The  heathen  perish  day  by  day. 

Thousand  on  thousand  pass  away  ! 

O Christians,  to  their  rescue  fly. 

Preach  Jesus  to  them  ere  they  die. 

Wealth,  labor,  talents,  freely  give, 

Yea,  life  itself,  that  they  may  live ; 

What  hath  your  Savior  done  for  you. 

And  what  for  Him  will  ye  not  do  ? 

Thou  Spirit  of  the  Lord,  go  forth, 

Call  in  the  south,  wake  up  the  north ; 

In  every  clime,  from  sun  to  sun. 

Gather  God’s  children  into  one.” 


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MISSIONARY  STORY  SKETCHES 


“Beautiful  sentiments!  Glorious  era  portrayed 
for  the  Kingdom ! May  that  prayer  be  fully 
answered,  and  may  the  long-promised  day  of  salva- 
tion speedily  come  for  Africa!”  said  Jarbar. 

“Allow  me  also  to  add,”  said  Mr.  Jackson, 
“that  the  day  will  come  when  the  heathen  shall  be 
given  as  an  inheritance  and  the  uttermost  parts 
of  the  earth  as  a possession,  when  ‘Thy  way  may 
be  known  upon  the  earth,  Thy  saving  health  among 
all  nations;’  when  ‘All  thy  children  shall  be  taught 
of  the  Lord;’  when  ‘Out  of  Zion  shall  go  forth 
law’  and  . . . ‘When  princes  shall  come  out  of 

Egypt ; Ethiopia  shall  stretch  out  her  hands  unto 
God ;’  when  ‘The  wilderness  and  the  soli- 

tary place  shall  be  glad  for  them;  and  the  desert 
shall  rejoice  and  blossom  as  the  rose;’  when  ‘The 
parched  ground  shall  become  a pool,  and  the  thirsty 
land  springs  of  water;  in  the  habitation  of  drag- 
ons, where  each  lay,  shall  be  grass  with  reeds 
and  rushes.  And  an  highway  shall  be  there,  and  a 
way,  and  it  shall  be  called  the  way  of  holiness ; the 
unclean  shall  not  pass  over  it;  but  it  shall  be  for 
those;  the  wayfaring  man,  though  fools,  shall  not 
err  therein.  And  the  ransomed  of  the  Lord  shall 
return,  and  come  to  Zion  with  songs,  and  everlast- 
ing j°y  upon  their  heads;  they  shall  obtain  joy 
and  gladness,  and  sorrow  and  sighing  shall  flee 
away.’  Then  ‘they  shall  sit  every  man  under  his 

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FOLK-LORE  FROM  AFRICA 


vine,  and  his  fig  tree,  and  none  shall  make  them 
afraid.’  ” 

“Come  that  day  will  for  Africa;  but,  O Lord, 
may  it  come  in  our  day,  speedily,  speedily !”  was 
the  solemnly,  hopeful  refrain  of  hearts,  which, 
though  twain,  yet  beat  as  one,  in  perfect  harmony 
and  accord. 


89 


CHAPTER  VIII 


A Walk  In  a Beautiful  Forest,  “Where  Nature 
Speaks  Ever  with  God.” — “ Rum  Ketch  Dem 
Place  Far  Pass  Kie  Tipoor.” — A Covenant 
Sealed. — A Night’s  Conversation  With  a King 
In  Liberia’s  Wilderness,  and  What  Character- 
istics it  Revealed. 

The  two  men  had  left  Tarplah’s  town,  the 
scene  of  the  trial  by  fire,  smoke,  and  sasswood,  and 
were  on  their  way  to  their  temporary  abode  at  Kie 
Tipoor.  The  town  was  soon  lost  to  view  by  the 
many  hills  and  groves  in  their  course  as  they  jour- 
neyed on.  Soon,  also,  the  barbaric  shouts  and 
noises  of  the  people  died  away,  and  they  were  left 
alone  in  the  heart  of  the  forest,  to  the  sweeter  and 
more  ennobling  music  of  nature’s  realm. 

Their  routes  lay  through  a tedious  but  magnifi- 
cent stretch  of  woods,  which  they  entered  after 
many  a bend  and  turn  of  the  rough  and  crooked 
path.  The  sun  was  just  rising.  Its  emerald  light 
made  by  penetration  through  the  deep,  rich  green 
foliage  of  the  forest,  and  shining  upon  the  broad, 
green  leaves  of  the  trees  and  shrubbery  which  held 
the  dew  and  rain  of  the  previous  night,  bathed  the 
whole  woodland  with  a mellow  refreshment. 

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FOLK-LORE  FROM  AFRICA 


In  the  giant  tree-tops,  whose  wide-spreading 
branches  formed  a vast  natural  canopy  overhead, 
were  heard  enchanting  love-notes  of  a chorus  of 
birds,  merrily  chirping  to  their  mates.  Springing 
from  limb  to  limb,  in  gleeful,  mischievous  spirit, 
performing  a thousand  pranks,  were  hordes  of 
monkeys,  conspicuous  among  which  were  the  Bay- 
thighed Diana  family,  charming  creatures,  revel- 
ing in  their  unrivaled  beauty  of  color  and  figure. 
Numerous  rivulets,  flowing  over  beds  of  sand  and 
gravel,  joining  other  streams,  emptied  themselves 
into  rivers  on  whose  calm  surface  floated  fragrant 
lilies  and  blended  images  of  sky  and  shore.  On 
their  banks  grew  in  gorgeous  profusion  wild 
flowers  and  palms ; festoons  of  parasitic  plants 
hung  from  the  tops  of  the  tallest  trees  to  the 
water’s  edge. 

Amid  these  forest  scenes  our  friends  conversed 
in  loving  fellowship  on  themes  of  far-reaching  im- 
port, each  burning  with  desire  that  the  way  might 
be  opened  that  their  conception  of  duty  with  re- 
spect to  their  brethren  in  the  Liberian  wilderness 
might  speedily  assume  tangible  and  practical  form. 

“Yonder  is  Kie  Tipoor!  Pleasing  aspect!” 
each  thought  as  they  stood  together  upon  the  top 
of  a high  hill  overlooking  the  surrounding  coun- 
try and  gazed  intently  toward  the  east,  where  the 
town  lay  where  the  king  of  the  Gibi  people  resides. 
At  the  base  of  the  hill  was  Budoo’s  town,  with  its 

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MISSIONARY  STORY  SKETCHES 


cluster  of  houses,  and  three  miles  away  were  half 
towns.  Between  lay  the  open  clearings  where  the 
natives  grow  their  meager  farms  of  rice,  cassava, 
edoes,  potatoes,  and  coffee.  Their  cattle  were 
lazily  grazing  in  the  meadows  near  by. 

A branch  of  the  Farmington  or  Junk  River 
wended  its  way  a quarter ,of  a mile  from  the  hill. 
This  is  the  water  supply  of  the  town,  as  well  as  a 
highway  for  native  traffic.  A huge  tree  uprooted 
by  a terrific  tornado  lay  across  the  river  from  bank 
to  bank,  forming  a perfect  and  convenient  bridge 
for  pedestrians.  The  banks  of  the  river,  which 
form  quite  a bluff  here,  lifted  the  huge  tree  at  con- 
siderable elevation.  To  facilitate  crossing,  the  na- 
tives had  flattened  the  top  and  cut  many  notches 
in  it  to  prevent  slipping  in  the  rainy  season. 

The  river  dashes  down  from  the  heart  of  Li- 
beria, and  makes  its  way  circuitously  to  the  ocean. 
Its  waters  here  are  transparent  and  have  the  purity 
and  excellence  which  only  the  health-giving  moun- 
tain and  forest  region  can  impart.  The  town  is 
embosomed  in  a cluster  of  fruit-bearing  trees,  com- 
posed of  bread-fruit,  bananas,  plantains,  oranges, 
and  limes,  the  appearance  of  which  was  attractive 
as  they  looked  down  upon  them  from  the  hill. 

“How  long  do  you  think  it  will  take  us  to  reach 
the  town?”  asked  Mr.  Jackson. 

“O,  not  long;  an  hour  of  steady  walking  will 
put  us  there,”  answered  Jarbar. 

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FOLK-LORE  FROM  AFRICA 


They  entered  the  plains,  with  their  tall  grasses ; 
and  such  was  the  rankness  and  density  of  the  grass 
and  bush,  they  were  completely  hidden  amidst  the 
mass  and  confusion  of  jungle.  The  path  was  be- 
set by  luxuriant  weeds,  and  it  was  not  possible  to 
see  on  what  they  were  walking.  The  heavy  dew 
gave  them  a thorough  drenching,  and  they  found 
it  necessary  to  stop  frequently  to  ring  the  water 
from  their  clothing. 

But  soon  the  grassy  plain  was  behind  them  and 
they  reached  an  open  country.  Stopping  at  a 
straggling  town,  they  removed  their  wet  clothing, 
and,  after  climbing  a few  more  hills  and  crossing 
several  streams,  reached  their  quarters  just  as  the 
sun  was  setting. 

The  weariness  of  bush-traveling  was  telling  on 
the  physical  condition  of  Mr.  Jackson,  who  showed 
it  in  his  face  and  labored  movements.  But  a night 
or  two  of  absolute  rest  would  recuperate  his  ener- 
gies and  render  him  equal  to  the  task  before  him. 

The  king’s  head  wife  was  busy  preparing  sup- 
per for  His  Majesty’s  stranger,  now  quite  a famil- 
iar figure  about  the  town  and  district.  The  meal 
was  characteristic — dumboy  and  pepper  soup  with 
venison.  The  soup  was  flavored  with  palm  oil  and 
highly  seasoned  with  pepper.  While  eaten  not 
without  difficulty,  yet  Mr.  Jackson’s  sojourn 
among  these  simple  folk  of  nature  had  made  him 
remarkably  less  fastidious  about  many  things,  chief 

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MISSIONARY  STORY  SKETCHES 


of  which  was  his  food.  He  had  learned  to  obey 
implicitly  the  apostolic  injunction  of  eating  what- 
soever was  set  before  him,  asking  no  questions  for 
conscience’  sake. 

To  do  otherwise  among  savage  peoples  was 
simply  to  starve.  His  appetite  was  voracious,  and 
he  suffered  no  ill-effects  from  what  he  ate,  although 
taken  from  the  extensive  and  undiscriminating 
range  of  heathen  dietary.  On  general  principles 
he  ate  everything  dished  up  for  food,  trusting  to 
the  judgment  of  the  natives,  which  seemed  admi- 
rably sound  in  many  other  things.  He  was  aston- 
ished to  learn  what  a variety  of  strange  and  unin- 
viting foods  one  might  eat  when  without  the  pale 
of  civilization,  and  yet  survive.  In  one  thing,  how- 
ever, he  reserved  the  right  to  draw  the  line,  and 
that  was  in  feasting  on  human  flesh.  But  that, 
to  his  knowledge,  was  never  served. 

After  eating  a hearty  supper  in  the  “country 
kitchen,”  Mr.  Jackson  came  into  the  house  for  a 
social  chat  before  retiring  for  the  night,  and  swung 
to  and  fro  in  the  native  hammock,  which  was  sus- 
pended diagonally  across  the  room.  The  hammock 
belonged  to  the  king,  and  in  it  he  was  accustomed 
to  take  his  daily  siesta. 

The  quarters  given  him  were  the  most  spacious 
in  the  town,  and  the  room  in  which  the  hammock 
was  stretched  was  unusually  large.  It  was  filled 
with  natives,  who  squatted  together  around  him 

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FOLK-LORE  FROM  AFRICA 


on  the  hard  mud  floor.  Among  them  was  the  king, 
who  occupied  a wooden  stool  in  the  center  of  the 
group.  In  the  middle  of  the  floor  was  the  fire- 
place, containing  a heap  of  ashes.  The  smolder- 
ing ends  of  two  logs,  placed  together,  emitted  a 
fickle  flame,  which  furnished  the  occasional  and 
only  light  in  the  dark  room.  A steady  curl  of 
smoke  streaming  from  the  embers  made  it  difficult 
for  all  but  the  natives  to  remain  in  the  little  hut. 
The  window  in  the  sleeping  apartment  adjoining 
was  the  only  escape  for  the  nuisance. 

Motioning  to  Jarbar  to  interpret  for  him,  one 
of  the  company,  removing  an  old  foul  pipe  from 
his  mouth,  after  vigorously  sucking  it  and  puffing 
from  it  fumes  of  offensive  smoke,  passed  it  to  an- 
other. The  pipe  had  thus  gone  the  entire  rounds, 
the  women  and  children,  even  those  in  their  mother’s 
arms,  sharing  in  the  doubtful  luxury.  He  uttered 
something  in  his  native  tongue  that  had  an  out- 
landish ring.  All  of  the  crowd  except  the  king 
united  in  saying  the  same  thing.  It  was  followed 
by  uproarious  laughter. 

“What  are  they  saying?”  queried  Mr.  Jack- 
son,  with  some  eagerness. 

“I  am  sorry  to  tell  you,”  answered  the  inter- 
preter. 

The  men  had  again  spoken  in  a chorus  of 
voices,  as  before,  but  in  a more  emphatic  way. 

“They  say,”  said  Jarbar,  “that  their  throats 

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MISSIONARY  STORY  SKETCHES 


are  dry  and  have  not  been  wet  since  the  stranger’s 
sojourn  in  their  midst.  In  other  words,  they  ask 
you  for  rum.” 

“Rum?” 

“Yes ; that  is  what  their  request  means,”  nodded 
Jarbar. 

“How  sad !”  pathetically  exclaimed  Mr.  Jack- 

son. 

They  suspected,  from  the  careful  study  of  the 
stranger  that  they  had  made,  that  their  petition 
would  be  met  with  a prompt  rebuff ; but  they  ven- 
tured to  ask.  They  had  watched  his  luggage,  and 
were  curious  to  know  what  he  had  concealed  in 
some  packages  that  had  not  been  opened.  Some 
of  the  group  fancied  that  perhaps  these  contained 
the  liquid  fire  their  appetites  craved. 

“Tarlow!” 

“Heh?” 

“Come  here !” 

Tarlow  immediately  dragged  himself  nearer  to 
Mr.  Jackson.  His  movement  created  a little  com- 
motion among  the  crowd.  He  had  lived  in  the 
Liberian  settlements,  on  the  coast,  and  could  speak 
a little  broken  English.  He  had  been  down  the 
West  African  coast  as  a laborer  on  board  the  Ger- 
man, Spanish,  and  English  steamers,  calling  at 
Liberian  ports,  and  had  seen  much  of  the  evil 
effects  of  New  England  rum  and  Holland  gin  upon 
the  natives.  He  was  a resident  in  the  town,  and 


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FOLK-LORE  FROM  AFRICA 


Mr.  Jackson  wanted  to  speak  to  him  and  through 
him  to  the  people. 

“Tell  me,  Tarlow,”  said  he,  “is  rum  brought 
out  this  far  in  the  interior?” 

Tarlow  laughed  outright.  And  when  he  had 
“passed”  (interpreted)  the  question  to  the  crowd, 
they  yelled  lustily ; all  in  good  humor,  however. 
Speaking  excitedly,  and  accompanying  his  words 
with  a gesture,  pointing  toward  the  Pessey  coun- 
try, he  said : “Rum  ketch  dem  place  far  pass  Kie 
Tipoor!  In  dem  kingjar,  rum  lib  dah  plenty. 
Pessey  people  toat  um  for  he  country.” 

This  testimony,  thought  the  natives,  was  con- 
vincing argument  for  compliance  with  their  re- 
quest, should  their  surmises  be  well  founded. 

Tarlow  continued:  “Dem  first  stranger  dat 
come  we  country  for  trade  he  bring  too  much 
rum.  Dem  rum  he  waste  for  ground  (thrown  upon 
the  ground).  Bassa  men  no  like  him  den.  He  no 
saby  (understand)  um.  Now  he  like  um  plenty. 
He  be  fine.  He — ” 

“But  rum,  Tarlow,”  interrupted  Mr.  Jackson, 
“is  bad  ; it  makes  people  foolish ; it  hurts  them.  It 
kills  them,  and — ” 

Tarlow  stared  wildly,  and  his  broad  grin  re- 
vealed his  white  teeth.  The  crowd,  catching  the 
contagion  of  his  emotions,  drowned  the  voice  of 
Mr.  Jackson  by  their  commotion. 

But  Mr.  Jackson  continued : “Thousands  of 


7 


97 


MISSIONARY  STORY  SKETCHES 


natives  suffer  from  its  baneful  effects  and  find 
from  it  an  early  grave.” 

To  this  the  gray-haired  king  nodded  assent, 
and  groaned  deeply  as  it  was  interpreted.  This 
signal  was  decisive  in  turning  the  tide  on  the  side 
of  Mr.  Jackson.  Out  of  respect  for  the  king,  de- 
fense for  rum  and  further  request  for  it  would 
have  been  impolite.  So  the  champions  for  demon 
Alcohol  were  put  to  silence. 

But  a leader  of  this  element,  addressing  Tar- 
low,  said:  “Tarlow,  dem  daddy  say  rum  be  bad — 
he  kill  we  people;  he  do  all  dem  bad  ting.  He 
mouth  no  lie  bit,  but  he  no  tell  we  who  make  dem 
rum.  We  no  make  um.  He  come  from  big,  big 
’Merica  and  Europe.  Steamer  bring  um  we  coun- 
try. White  man  make  um.  White  man  saby  book ; 
black  man  no  saby  book.  S’pose  rum  be  bad ; what 
for  white  man  make  um?  To  kill  we?  S’pose 
white  man  stop  for  make  um;  stop  for  send  um 
we  country ; we  no  drink  him  den.  We  no  die.” 

Wooseh,  the  speaker,  sat  down  amid  tremen- 
dous applause,  and  he  was  not  indifferent  to  their 
compliment.  The  party  whose  views  he  expressed, 
as  well  as  the  rest,  felt  that  he  had  scored  a victory. 

“Good!”  shouted  Mr.  Jackson;  “but  more  im- 
portant it  is  to  begin  now  with  ourselves  to  create 
sentiment  against  the  evil,  and  break  up  our  appe- 
tite for  it.  It  is,  after  all,  not  what  others  do, 
but  what  we  do  ourselves,  that  matters.  Let  us 


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FOLK-LORE  FROM  AFRICA 


get  straight.  If  we  stop  using  it,  the  ships  will 
stop  bringing  it  to  us. 

“Aha!  Aha!”  exclaimed  the  king,  immensely 
pleased.  “True,  true ! I agree.  I have  stopped 
years  ago,  and  purpose  never  more  to  touch  it.  It 
nearly  ruined  me  several  years  ago.  I would  keep 
it  entirely  out  of  my  country  if  I could.” 

The  Gri-Gri  men  suggested  that  all  bind  them- 
selves according  to  their  custom,  with  an  oath  on 
their  fetich,  against  the  evil.  It  was  made  and 
“eaten,”  and  under  the  glare  of  a bamboo  torch, 
which  was  made  specially  for  the  purpose,  the 
covenant  was  sealed.  As  Mr.  Jackson  looked  upon 
their  crude  ceremony  under  the  light  of  the  torch, 
he  was  much  impressed  with  the  earnestness  that 
actuated  them.  In  his  heart  he  wished  that  a sim- 
ilar step  would  be  taken  among  all  the  natives 
where  the  curse  of  drink  has  entered  with  its  awful 
blight. 

It  is  no  exaggeration  to  say  that  there  exists 
no  greater  enemy  to  Africa  and  her  peoples  than 
this  debasing  evil.  It  is  a great  obstacle  to  the 
progress  of  civilization  there,  and  is  spreading  des- 
olation and  ruin,  far  worse  than  superstition  and 
barbarism.  Thousands  of  poor,  deluded  natives 
are  daily  sinking  to  still  lower  depths  of  sin  and 
shame  by  this  poison  that  unprincipled  merchants 
are  constantly  importing  in  increasing  quantities, 
destroying  stalwart  humanity,  soul  and  body. 

99 


MISSIONARY  STORY  SKETCHES 


The  following  note,  which  appeared  in  an  Eng- 
lish paper  interested  in  West  Africa,  reveals  how 
the  ruin  of  a helpless  continent  is  persistently 
effected,  without  remorse  or  compunction  of  con- 
science on  the  part  of  those  who  commit  this  un- 
pardonable sin  against  God  and  mankind: 

“The  civilization  of  Africa  goes  apace.  A 
Hamburg  correspondent  writes  me  that  a British 
steamer  sailed  thence  the  other  day  with  one  thou- 
sand tons  weight  of  spirits  on  board  for  Lagos 
and  Southern  Nigeria.  He  also  says  that  another 
steamer  is  due  to  leave  in  a few  days  for  the  same 
destination,  with  nearly  double  that  amount  on 
board.  The  spirits,  he  writes,  consist  of  bad  gin 
and  worse  rum,  and  the  trade  is  principally  in 
the  hands  of  a few  big  English  and  German  firms.” 

There  is  but  one  right  attitude  toward  this 
evil.  It  is  perpetual  and  uncompromising  oppo- 
sition. 

“The  people  are  coming  from  Tarplah’s  town,” 
said  Wooseh,  excitedly. 

This  was  the  scene  of  the  trial  by  fire,  smoke, 
and  sasswood,  a few  days  before.  As  they  ap- 
proached Ivie  Tipoor  the  uproar  they  made  was 
deafening. 

Mr.  Jackson  seized  this  opportunity  to  bring 
up  the  subject  of  sasswood,  since  the  discussion  of 
rum  had  had  such  a satisfactory  conclusion. 


100 


FOLK-LORE  FROM  AFRICA 


“What  is  sasswood?”  he  inquired. 

Jarbar  interpreted  for  King  Kie  Tipoor,  who 
volunteered  to  answer  all  the  questions  on  the  sub- 
ject. “It  is  a small  piece  of  bark  ground  to 
powder  and  dissolved  in  water,”  he  said,  “and  the 
sasswood  tree  is  sacred.” 

“It  is  sacred,  you  say?” 

“Yes,”  and  with  a gesture  to  convey  an  idea 
difficult  to  express  in  wrords,  said,  “the  powers  of 
divination  inhere  in  its  bark.” 

“How  is  it  administered?” 

“A  person  accused  of  witch,  theft,  or  any  other 
crime  worthy  of  this  test,  is  made  to  drink  this  poi- 
sonous draft.  Four  heavy  doses  at  intervals  are 
given.” 

“What  has  that  to  do  with  either  confirming 
or  acquitting  the  culprit?”  asked  Mr.  Jackson. 

“Everything,”  said  the  king.  “According  to 
our  belief,  if  the  sasswood  is  disgorged  the  subject 
is  innocent  of  the  charge  and  is  spared;  if  it  kills, 
he  is  guilty.” 

“Then  you  must  have  many  deaths  resulting 
from  sasswood,”  said  Mr.  Jackson. 

“Yes ; but  not  as  many  now  as  in  former  years.” 
“What  has  made  the  number  diminish?” 
“Civilized  law  is  against  it  now.” 

“Are  you  not  glad,  king,  of  that?” 

“Yes,  very.” 


101 


MISSIONARY  STORY  SKETCHES 


“What  becomes  of  the  personal  effects  of  the 
condemned  culprit ; his  relatives,  also  ?” 

“Property  is  confiscated  or  destroyed ; relatives 
are  dishonored.” 

“Is  recourse  to  sasswood  as  a punishment  always 
with  good  intentions?” 

“No,”  replied  the  king,  decidedly.  “Often- 
times it  is  intended  to  serve  only  as  a means  for 
spite,  to  vent  the  spleen  of  infuriated  chiefs,  and 
to  frighten  the  people  into  subjection.  I am  glad 
a better  day  is  coming  for  my  people,  and  in  my 
heart  I welcome  all  these  improvements.  But  I 
want  more  of  them,  and  less  of  civilized  vices.  I 
am  thoroughly  tired  of  heathenism.” 

“May  all  of  your  wants  be  granted,  king!” 
said  Mr.  Jackson,  fervently. 

“But  what  became  of  the  three  women?”  asked 
Mr.  Jackson,  inquisitively. 

“Sasswood  no  ketch  him,”  came  from  a trio  of 
gruff  voices.  The  men  were  peering  in  at  the  door. 
“Dem  women  he  lib ! He  no  die !”  they  said,  ex- 
ultantly. 

“Then,”  said  Mr.  Jackson,  “let  us  cheer  for 
their  providential  deliverance !” 

His  suggestion  was  immediately  carried  out, 
and  the  varied  voices,  ranging  in  tone  from  the 
lowest  bass  to  the  highest  notes  reached  by  female 
voices,  demonstrated  the  capacity,  volume,  and 
102 


FOLK-LORE  FROM  AFRICA 


strength  of  African  lungs  and  throats  and  revealed 
the  tender  feeling  there  lies  hidden  beneath  the 
rough  exterior  of  the  heathen  for  those  of  their 
kith  and  kin. 

By  this  time  the  night  was  advancing,  and 
weariness  settled  upon  the  greater  part  of  the 
motley  group,  who  found  it  difficult  to  retain  their 
interest  in  the  evening’s  proceedings. 

The  crowd  dispersed.  They  filed  out  one  by 
one,  as  the  little  door  would  admit  of  no  other 
method  of  exit.  King  Kie  Tipoor  lingered  be- 
hind, as  though  anxious  to  speak.  Coming  nearer 
to  Mr.  Jackson,  he  said,  “I  want  to  talk  a little 
with  you  alone.”  His  tall  and  athletic  figure 
looked  kingly  and  noble  in  its  primitive  strength 
and  maturity.  Earnestness  was  in  his  accents  and 
mien. 

“Sit  down,  king,”  said  Mr.  Jackson.  “There 
is  alwa}rs  time  to  talk  with  you.” 

He  drew  his  low  stool  nearer.  The  two  men, 
guest  and  king,  teacher  and  scholar,  Christian  and 
pagan,  the  latter  ruler  of  a vast  heathen  district, 
sat  until  the  small  hours  of  the  night,  familiarly 
talking  on  those  things  which  have  interested  man- 
kind, civilized  and  heathen,  ever  since  the  world 
began. 

Suffice  it  to  say  that  the  teacher  found  far  out 
in  Liberia’s  wilderness  an  apt  and  clever  pupil,  in 

103 


MISSIONARY  STORY  SKETCHES 


whose  breast  was  a genuine  and  insatiate  longing 
to  have  brought  to  his  country  peaceful  arts  of  in- 
dustry and  the  blessings  of  salvation. 

Should  Christian  America  do  less  for  Africa 
than  give  to  this  king  and  his  people  that  which 
they  crave  and  cryingly  need? 


104 


CHAPTER  IX 


Mr.  Jackson  Spends  a Day  Visiting  the  Towns  and 
Half  Towns  with  the  King. — He  Makes  Observa- 
tions.— What  He  Jotted  Down  at  the  Close  of 
the  Day  by  the  Light  of  a Torch. 

Even  before  the  sun  had  risen,  the  next  morn- 
ing the  natives  were  up  and  going  to  their  farms. 
Mr.  Jackson  had  only  one  more  day,  according  to 
his  program,  to  remain  at  Kie  Tipoor  before  tak- 
ing his  leave  of  the  hospitable  king  and  people  for 
the  coast,  where  he  would  pay  his  respects  to  the 
president  and  then  immediately  embark  on  a Ger- 
man steamer  for  the  United  States,  by  way  of 
England. 

He  had  made  an  engagement  for  the  follow- 
ing day  with  the  king,  with  whom  he  was  to  hold 
an  interview  on  various  topics  and  visit  the  farms 
and  huts  of  his  subjects. 

“The  king  is  sending  now  his  messenger,  I be- 
lieve,” said  Jarbar,  as  he  looked  out  of  the  win- 
dows that  opened  toward  the  king’s  quarters.  A 
man  came  directly  to  the  hut  and  asked  to  see  Mr. 
Jackson. 

“What  is  your  errand?”  he  was  asked. 


105 


MISSIONARY  STORY  SKETCHES 


“King  Kie  Tipoor  sent  me  for  call  dem 
daddy,”  said  the  boy.  “He  lib  for  go  farm  one 
time.” 

“Tell  him  I shall  come  immediately,”  said  Mr. 
Jackson,  and  immediately  the  man  was  off  with  the 
message  to  the  king. 

On  arriving  at  the  king’s  house  he  found  His 
Majesty  had  donned  his  working  garb,  which  con- 
sisted only  of  a pair  of  mandingo  trousers,  loosely 
fitting  about  the  loins,  the  legs  of  which  reached 
down  to  the  knees.  The  royal  breast  and  arms  lay 
bare.  Sandals  made  of  bark  and  fastened  to  the 
feet  by  means  of  tough  grass  were  a protection 
against  pebbles  and  roots.  A cap  made  of  Afri- 
can grass  and  dyed  of  leaves  rested  jauntily  on 
the  head. 

His  “boys”  carried  the  farm  implements,  which 
consisted  of  short  hoes,  cutlasses,  bill  hooks,  and 
small  axes.  His  wives,  three  hundred  in  number, 
performed  the  farm  work.  Those  at  his  head- 
quarters were  all  in  line,  to  the  farm.  The  others 
were  scattered  about  at  his  other  towns  and  half 
towns  within  a radius  of  ten  or  twelve  miles.  The 
women  looked  like  pack-horses,  loaded  down  with 
burdens.  On  their  backs  they  carried  their  in- 
fants, while  pots  for  cooking  the  food  on  the  farm 
were  nicely  balanced  on  their  heads  as  they  walked 
along.  Both  hands  were  holding  implements  used 
in  farm  work. 


106 


FOLK-LORE  FROM  AFRICA 


The  king  worked  a few  hours  himself,  as  it 
was  the  time  known  among  the  natives  as  “farm 
cutting”  time,  when  their  farms  are  cleared  of 
brush  and  burned,  preparatory  to  planting  seed. 

Leaving  the  farm,  the  day  was  spent  in  visit- 
ing a number  of  places  where  the  natives  were  at 
work,  Mr.  Jackson  busily  making  observations, 
which  he  jotted  down  at  night,  under  the  flickering 
light  furnished  by  a bamboo  torch  and  palm-oil 
lamp,  as  follows : 

Women  perform  much  of  the  heavy  work,  such 
as  bringing  wood  and  water,  and  cultivating  the 
farms.  It  is  not  an  unusual  thing  to  see  men  loll- 
ing in  hammocks  while  the  women  labor  for  food. 
Women  do  not  eat  with  the  men,  but  with  the  chil- 
dren or  some  other  female  friend.  They  are  kept 
busy  with  farm  life,  basket,  mat  and  fish-net  mak- 
ing; drying  seeds,  fish,  and  meat  for  food,  and 
picking  and  preparing  cotton  for  the  men  to  weave 
into  cloth. 

Many  of  the  natives  are  skillful  at  weaving 
mats,  making  baskets,  caps,  fish-traps  of  bamboo, 
grass,  and  palm  leaf.  They  also  make  ornaments 
of  gold,  silver,  iron,  and  leather  to  decorate  their 
bodies.  Some  of  the  country  cloths  made  of  cot- 
ton and  the  threads  dyed  with  the  juices  of  vege- 
table substances  are  very  pretty  and  neatly  made. 
Useful  vessels  are  made  from  clay,  such  as  pots, 
water  jars,  basins,  and  pipes.  These  are  decorated 
with  geometrical  figures.  Some  work  is  done  in 
wood  carving  also.  Mortars  for  cleaning  coffee 
107 


MISSIONARY  STORY  SKETCHES 


and  rice  are  made  from  logs,  also  canoes  used  for 
traveling  upon  the  rivers  and  streams.  The  loom 
on  which  the  native  cloth  is  made  is  an  important 
article  in  every  household  where  this  fabric  is 
woven.  Spoons,  bowls,  combs,  and  wooden  images 
are  also  to  be  seen  in  nearly  every  town.  They  also 
make  many  useful  articles  of  iron  on  their  forges. 
Iron  ore  is  abundant,  and  is  found  in  most  sec- 
tions of  the  country.  Some  of  these  articles  are 
the  hoe,  hatchet,  knives,  swords,  needles,  arrow- 
heads, daggers,  and  rings  for  ornaments  worn  upon 
the  arms  and  ankles. 

The  natives  are  fond  of  dancing  and  music. 
On  moonlight  nights  they  enjoy  this  into  the  late 
hours  of  the  night.  It  is  a common  saying  that 
when  the  moon  is  full  all  of  Africa  dances,  and 
all  night.  The  horn  and  drum  are  favorite  mu- 
sical instruments.  To  the  ear  of  the  stranger  it 
is  more  noise  than  music,  but  by  the  native  nothing 
better  is  desired.  They  also  have  many  other  na- 
tive instruments.  Sometimes  imported  music  boxes 
or  an  accordion,  or  flutina,  is  used. 

Among  the  Mandingoes  there  is  a piano.  It  is 
about  three  feet  long  and  has  fifteen  pieces  of 
wood  mounted  over  small  bellow  goads,  and  is 
played  by  two  small  sticks  with  rubber  attached 
upon  the  end.  Strips  of  leather  are  fastened  to 
the  hands,  iron  is  attached  to  this,  and  to  the  iron, 
rings. 

The  African  is  light-hearted  and  sociable,  and 
in  this  relation  he  enjoys  himself  immensely. 
Women  dance  with  women,  and  men  with  men. 
Their  dancing  is  not  very  graceful,  as  it  consists 

108 


FOLK-LORE  FROM  AFRICA 


of  a slow  movement  to  the  center  of  the  ring,  which 
they  form,  and  a rapid  retreat.  Each  one  takes 
a turn  at  this  performance,  while  the  others  stand 
by  clapping  their  hands  and  yelling  loudly,  mak- 
ing a perfect  babel,  of  which  the  stranger  soon 
tires.  The  regularity  with  which  the  body  is  moved 
to  the  music  of  the  drum  or  horn  is  remarkable. 
A sort  of  clown  usually  accompanies  the  dance. 

Smoking  and  using  snuff  is  much  indulged  in 
by  the  natives  of  both  sexes,  both  old  and  young. 
The  natives  seem  to  love  to  smoke,  but  it  is  very 
seldom  that  they  are  seen  chewing  tobacco. 

African  children  are  usually  covered  with 
charms  and  fetiches,  to  guard  them  against  gen- 
eral or  partial  evil.  Children  are  generally  very 
healthy.  Out-of-door  life  and  simplicity  in  living 
do  much  for  them  in  this  respect. 

Religiously,  the  African  is  the  child  of  some 
“charmed  influence.”  To  him  the  universe  is  con- 
trolled by  spirit,  and  his  creed  is  tg  be  in  perfect 
harmony  with  the  world  of  spirits.  He  is  ever 
alert  to  protect  himself  against  the  forces  of  evil 
about  him.  His  faith  rests  in  the  fetich.  Through 
its  potency  life  may  be  prolonged,  death  van- 
quished, and  miracles  performed.  Many  mysteri- 
ous demonstrations  are  performed  by  diviners,  or 
sandmen,  who  are  adepts  in  occult  mysteries.  They 
are  dexterous  in  the  making  of  characters  in  the 
sand,  from  which  symbols  they  divine  events.  In 
this  art  the  outside  world  knows  but  little  what 
Africans  claim  to  do. 


109 


MISSIONARY  STORY  SKETCHES 


In  the  Gibi  country  the  Bassas  worship  a huge 
rock,  and  mountain  also ; the  spirits  of  their  fathers 
dwelling  in  the  cave.  The  tribe  is  very  supersti- 
tious. 

Polygamy  is  practiced  in  almost  every  heathen 
town  in  Liberia.  It  is  not  diminishing.  Among 
the  Bassas  there  is  no  limit  to  the  number  of  wives 
a man  may  have  if  he  can  purchase  them.  The 
question  of  polygamy  is  stubborn  and  colossal. 
The  Christian  Church  in  Liberia  has  a giant  an- 
tagonist in  this  deeply-rooted  and  universal  system 
among  the  heathen. 

African  children  are  just  like  children  the 
world  over.  They  love  to  play  and  to  imitate  their 
elders.  The  law  of  child-life  in  Africa  is  play ; 
they  enjoy  themselves  at  foot  races,  wrestling, 
building  tiny  mud  houses,  tossing  stones  in  the  air, 
carrjdng  bundles  on  their  heads  as  they  see  their 
elders,  molding  clay  into  pots,  bowls,  basins,  and 
pipes,  digging  in  the  ground  with  sticks:  They 

become  expert  at  making  the  bow  and  arrow.  The 
woods  resound  with  the  noisy  melody  of  their 
songs.  They  will  pound  in  the  mortar  as  though 
beating  coffee  or  rice,  and  become  skillful  in  han- 
dling the  fanner  for  removing  the  chaff  from 
coffee  or  rice. 

The  general  health  of  the  native  in  the  interior 
is  excellent.  Sickness  is  not  common ; usually  where 
it  exists  it  may  be  traced  from  contagious  diseases 
brought  from  the  coast.  The  comparative  absence 
of  flies  and  mosquitoes  make  malaria  scarce,  if 

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Young  Aspirants  for  Athletic  Honors. 


FOLK-LORE  FROM  AFRICA 


not  entirely  absent.  The  various  diseases  preva- 
lent on  the  coast  among  the  civilized  natives  do  not 
exist  in  the  healthful  uplands  of  the  back  country. 
The  atmosphere  is  dry  and  pure.  Tuberculosis 
is  not  known  there.  The  out-of-door  simple  life 
of  the  natives,  the  pure  air  of  the  forest,  their  diet, 
which  is  principally  vegetable,  and  their  dwellings 
and  scant  apparel  so  wisely  adapted  to  tropical 
conditions,  contribute  to  health,  strength  of  body, 
and  longevity. 

A sick-bush  is  a native  hospital,  located  in  the 
forest.  When  the  king  is  critically  ill  he  is  taken 
there.  Its  location  is  a secret.  Only  one  path 
leads  to  it,  and  only  a confidential  few  know  of  it, 
such  as  the  head  warrior,  some  leading  woman  in 
the  community  or  district.  It  is  placed  in  charge 
of  a nurse,  who  ministers  to  the  sick  king.  The 
king’s  illness  is  communicated  to  no  one.  No  bul- 
letins announce  the  news  of  his  condition.  Should 
he  die,  the  fact  is  not  disclosed  for  some  time, 
especially  if  the  country  is  threatened  by  war.  The 
reason  is  obvious.  The  king  is  head  of  the  district 
or  tribe,  and  if  death  is  announced  before  a strong 
man  sufficiently  impresses  himself  upon  the  people, 
to  succeed  the  king,  the  interests  of  the  tribe  may 
suffer. 

Every  town  contains  a palaver  house.  There 
is  a large  pole  in  the  center,  thirty  or  forty  feet 
long.  It  has  a conically-shaped  roof  and  is  cov- 
ered with  thatch.  The  floor  is  of  hard-beaten  clay 
and  is  higher  than  the  surrounding  surface.  An 
embankment  probably  a foot  and  a half  or  two 

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MISSIONARY  STORY  SKETCHES 


feet  high  is  sometimes  around  the  outer  border, 
and  this  gives  seats  for  the  many  visitors  to  this 
busy  center  of  the  native  town. 

These  houses  are  used  for  the  transaction  of 
all  the  civil  duties  of  the  townsfolk,  for  the  re- 
ception of  strangers,  and  for  such  functions  as 
may  from  time  to  time  be  held. 

Another  important  house  in  each  town  is  known 
as  the  house  for  strangers.  These  are  usually 
large  and  airy  and  comfortable,  and  are  used  by 
the  many  strangers  passing  through  the  towns 
from  time  to  time. 

A system  of  barter  obtains  in  the  interior. 
Coin  and  paper  money  as  used  in  the  coast  settle- 
ments are  not  used.  Tobacco,  rum,  gin,  salt,  and 
other  merchandise  constitute  money.  In  some  sec- 
tions of  the  interior  women  are  the  traders.  They 
handle  everything  except  native  cloth.  That  is 
reserved  for  men. 

Cotton  grows  abundantly  in  some  sections  of 
interior  Liberia,  and  weaving  is  carried  on  to  a 
great  extent  among  some  tribes,  especially  the 
Mandingoes.  The  sugar-cane  flourishes  too,  and 
plantains  and  bananas  grow  in  endless  profusion. 

The  soil  is  fertile,  and  a large  range  of  edible 
and  commercial  products  may  be  cultivated.  But 
the  natives  do  not  know  the  full  value  of  agricul- 
ture. Their  farm  life  is  meager  and  rather  fitful; 
amid  great  riches  of  soil  and  luxuriant  vegetable 
growth,  they  are  poor,  because  ignorant  of  the 
possibilities  within  their  reach.  Certain  seasons  of 

112 


FOLK-LORE  FROM  AFRICA 


the  year,  known  as  “hungry  times,”  are  more  or 
less  frequent,  because  of  the  fickleness  with  which 
the  soil  is  cultivated.  And  yet  there  is  no  end  to 
the  vast  amount  of  natural  productions  and  wealth 
that  may  be  had  from  the  earth,  if  the  natives 
could  be  taught  better  agricultural  methods  and 
systematic  tilling. 

The  drawbacks  to  farm  life  are  many.  While 
the  soil  is  loose  and  fertile,  yet  vegetable  life  is 
rank  and  stubborn.  Farm  implements  are  inade- 
quate; there  are  no  plows  to  turn  up  the  fallow 
ground.  A short,  crooked  hoe  is  used,  with  which 
the  ground  is  simply  scratched.  This  hoe  is  not 
more  than  four  inches  wide;  its  handle  is  about 
twelve  inches  in  length.  Farm  clearings  are  about 
one  acre  in  extent;  this  is  attended  only  a short 
while,  and  other  clearings  are  made. 

The  forest  is  cleared  by  cutting  down  the  trees 
with  a small  ax  or  hatchet.  In  preparing  for 
farms,  the  rank  brush,  vines,  and  trees  are  cut 
down,  and  after  they  are  dry  they  are  burned. 
This  process  is  known  as  “cutting  farm.” 

Superstitions  are  carried  into  farm  life.  A 
death  in  a town  is  sufficient  cause  for  leaving  the 
place  and  opening  up  a farm  elsewhere.  There 
are  farm  fetiches  to  make  the  farm  yield  abun- 
dantly and  to  offset  curses  upon  it  by  unfriendly 
and  envious  neighbors. 

Sword-grass  covers  the  path  in  many  places 
in  the  interior,  and  makes  travel  difficult.  It  cuts 
the  flesh  and  causes  a wound  that  is  difficult  to  heal. 


8 


113 


MISSIONARY  STORY  SKETCHES 


In  some  sections  salt  is  transported  in  what  is 
known  as  “salt  sticks.”  They  are  strips  of  bamboo 
about  three  feet  long  and  three  inches  in  diameter. 
These  are  closely  packed  with  salt,  and  the  ends 
covered  with  leaves.  The  salt  can  not  get  wet 
when  carried  in  this  way.  One  person  usually 
carries  from  fifteen  to  twenty  of  these  sticks  for 
a load.  Fifty  sticks  of  salt  will  buy  a bullock. 

Salt  is  also  a sign  of  peace,  and  is  used  in  set- 
tling difficulties  between  tribes.  It  is  an  article 
much  in  demand,  and  almost  everything  can  be 
purchased  with  it. 

Plantain  leaves  are  often  burned  to  obtain  the 
alkali,  which  is  a substitute  for  salt. 

It  is  thought  by  those  who  do  not  know  the 
African  that  there  is  not  much  affection  among 
them.  This  is  not  correct,  as  the  close  observer 
will  find  that  there  is  a tender  relation  existing, 
especially  between  mother  and  children.  We  wit- 
nessed scenes  that  were  pathetic  and  touching  when 
parents  had  been  separated  from  their  children  and 
were  united  again.  Mothers  take  their  children  in 
their  arms  and  lavish  upon  them  the  same  affection 
that  a civilized  mother  would. 

Natives  have  no  accurate  way  of  computing 
time.  They  measure  it  usually  by  the  moon ; hence, 
in  starting  on  a journey,  they  state  the  time  they 
expect  to  reach  their  destination  in  “moons.”  They 
work  a certain  number  of  moons  for  a certain 
amount  of  pay.  In  answer  to  a question  as  to  how 
old  they  are,  they  will  reply,  “I  was  born  in  the 
rainy  season,  and  am  so  many  ‘rains’  old,”  or  so 
114 


FOLK-LORE  FROM  AFRICA 


many  “dries”  old.  The  age  of  a child  may  be 
approximately  ascertained  by  the  number  of  rice 
farms  that  have  been  planted  since  its  birth. 

Distances  are  measured  by  days’  walk. 

It  is  surprising  with  what  facility  and  speed 
news  is  communicated  from  village  to  village  and 
district  to  district,  stretching  into  vast  distances 
among  the  natives,  notwithstanding  the  many  ob- 
stacles attending  forest  traveling  in  the  interior. 
Messages  are  quickly  dispatched  on  pressing  and 
important  business,  and  ere  the  uninitiated  is  aware 
of  the  fact,  miles  of  forest  and  jungle  have  been 
traversed  by  the  tough  and  nimble  feet  of  the 
native  courier,  who  considers  one  or  two  hundred 
miles  of  wilderness  travel  as  a rather  easy  jaunt. 

Messages  are  conveyed  by  means  of  firing  guns, 
tapping  of  drums  and  tom-toms  under  a well- 
wrought-out  system  or  code  of  rappings  which  the 
native  operator  deftly  executes.  Their  signals  are 
usually  made  during  the  quiet  hours  of  the  night, 
when  sound  travels  easily. 

Poisoned  arrows  are  used  in  warfare  by  the 
natives.  The  poison  is  made  from  a mixture  of 
vegetable  substances  and  is  fatal  in  its  effects.  The 
least  abrasion  is  death-dealing. 

Open  courts  roofed  with  thatch,  closely  resem- 
bling a pavilion,  are  built  in  every  town  for  the 
use  of  travelers. 

Native  houses  for  private  uses  are  mostly  built 
of  mud  and  roofed  with  thatch.  Mud  is  first 
115 


MISSIONARY  STORY  SKETCHES 


banked  two  or  three  feet  above  the  ground  to  in- 
sure dryness,  also  as  a check  to  various  insects  and 
reptiles.  This  mud  is  beaten  hard  and  is  not  un- 
like a cement  floor  when  dry.  Sometimes  the  walls 
are  plastered  over  with  clay  or  made  of  sun-dried 
bricks.  There  are  few  windows,  except  on  the 
coast,  where  the  houses  are  more  on  the  style  of 
the  dwellings  of  civilized  lands.  There  are  usually 
two  rooms,  a sort  of  kitchen  and  the  sleeping  quar- 
ters. Fire  is  made  in  the  center  of  the  mud  floor 
by  placing  the  ends  of  logs  together,  and  there 
the  cooking  is  done. 

The  furniture  of  the  native  hut  is  very  simple 
and  not  extensive.  In  some  houses  you  will  find 
small  bamboo  stools,  mud  or  bamboo  beds,  ham- 
mocks, mats,  water  jars,  drinking  cups,  cooking 
pots,  and  perhaps  a few  blocks  of  wood  used  as 
seats  and  pillows.  Interior  natives  are  adopting 
the  use  of  imported  articles  rapidly,  such  as  brass 
kettles,  plates,  bowls,  spoons,  knives,  and  forks. 
Natives  along  the  coast  have  many  pieces  of  fur- 
niture such  as  would  be  found  in  the  houses  of 
the  civilized:  bedsteads,  chairs,  tables,  clocks, 
dishes,  etc. 


116 


CHAPTER  X 


“Where  are  Our  Carriers?”  — “They  Must  be 

Rescued  !” — Man  and  Beast  in  Deadly  Combat. — • 

A Strange  Occurrence. — “Safe!  Safe!” 

Completing  the  task  of  note-making,  Mr. 
Jackson  turned  to  the  one  of  gathering  his  things 
together  for  his  departure. 

Suddenly  a disturbing  thought  made  him  pause 
and  ask  rather  nervously:  “Jarbar,  what  has  be- 
come of  our  carriers?  Come  to  think  of  it,  I have 
not  seen  them  for  several  days.” 

“Nor  have  I,”  was  the  reply. 

“But  they  must  be  found,  for  we  leave  at  day- 
break.” 

“I  wonder  if  those  fellows  have  foolishly  wan- 
dered off  in  the  forest  and  have  become  lost,”  sur- 
mised Jarbar,  quickly;  but  before  waiting  for  a 
reply  he  rushed  out  of  the  door  and  hurriedly 
gathered  several  natives  around  him,  whom  he 
questioned  eagerly  concerning  the  whereabouts  of 
the  “boys.” 

Mr.  Jackson  was  not  a little  alarmed.  He  had 
been  absorbed  in  his  interviews  with  the  king,  and 
his  study  of  the  people  and  country,  and  these 

117 


MISSIONARY  STORY  SKETCHES 


things  for  the  time  being  had  occupied  all  his 
thoughts.  But  he  hoped  that  Jarbar  would  suc- 
ceed in  locating  them  with  the  aid  of  the  natives, 
who  knew  every  nook  and  corner  of  the  forest,  so 
he  addressed  himself  energetically  to  his  packing. 

Meanwhile  Jarbar  was  questioning  excitedly 
Somah  and  Zindeh,  “Have  you  seen  our  boys  any- 
where?” 

Somah,  having  a small  stock  of  English  at 
his  command,  said,  “Yes;”  Zindeh  nodded  assent 
and  spoke  affirmatively  in  his  native  tongue. 

“Where?  Pray  tell  me  immediately!”  cried 
Jarbar. 

“In  the  big  bush,  one  day’s  walk  from  here,” 
said  Somah. 

“What  were  they  doing?” 

“Hunting  big  meat,”  answered  Somah.  “The 
woods  are  full.” 

Returning  to  his  quarters,  Jarbar  found  to 
his  utter  disappointment  that  Mr.  Jackson’s  hunt- 
ing equipment,  ammunition,  etc.,  were  all  missing. 
This  confirmed  what  Somah  had  said.  It  was  evi- 
dent that  the  carriers  had  helped  themselves  and 
ventured  far  out  in  the  dense  woods  to  try  their 
fortune  with  the  dangerous  and  ferocious  beasts 
which  usually  only  old  and  intrepid  hunters  dare 
tackle. 

“I  begged  them,”  said  Somah,  “not  to  go  so 
far.” 


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FOLK-LORE  FROM  AFRICA 


Zindar  voluntarily  bore  witness  to  Somah’s  en- 
treaties with  them,  which  had  been  in  vain.  “And,” 
said  Zindah,  wildly  staring,  “leopards,  elephants, 
boa  constrictors,  gorillas,  baboons,  monkeys,  all  live 
there  too  much.” 

“But,”  said  Goo-ah,  who  also  stood  in  the 
group,  “one  brave  Bassa  man  go  wid  um,  no  fear !” 
and  this  furnished  a ray  of  hope. 

Suddenly  a man  came  rushing  in  the  town  as 
if  hotly  pursued  by  a wild  beast.  He  was  panting 
as  though  well  nigh  exhausted ; blood  was  trickling 
down  his  legs,  where  the  briars  and  sword-grass 
had  made  sad  havoc  as  he  tore  through  the  jungles 
beast-like. 

“Who  are  you?”  stormed  Jarbar,  his  thoughts 
running  riot  over  the  fate  of  the  boys. 

The  man  was  dumb.  His  frame  trembled  with 
emotion,  and  his  lips  quivered.  His  eyes  stared  in 
wild  confusion,  and  his  gestures  were  quick  and 
nervous. 

“Speak,  man;  speak!”  shouted  Jarbar;  but 
again  no  word  was  uttered. 

When  finally  he  had  recovered  himself  he  be- 
gan a series  of  frantic,  unintelligible  mutterings 
and  grimaces,  accompanied  by  savage-like  gestures, 
pointing  first  to  tlie  trickling  blood  that  ran  down 
his  bare  legs  and  then  in  the  direction  of  the  big 
bush  from  whence  he  came.  It  was  evident  that 


119 


MISSIONARY  STORY  SKETCHES 


the  man  was  unable  to  speak  in  any  other  language 
save  that  of  signs  and  groans,  for  he  was  dumb. 

As  quick  as  a flash  the  natives  took  in  the  whole 
drama.  The  boys  had  encountered  some  awful 
disaster  with  dangerous  beasts  far  out  in  the  wilds. 

“Just  what  the  details  of  the  tragedy  are,” 
thought  Mr.  Jackson,  “God  only  knows,”  when 
the  news  was  communicated  to  him. 

“They  must  be  rescued,”  he  said,  “even  at  the 
peril  of  my  own  life.” 

In  less  time  than  it  takes  to  tell  it,  the  natives 
had  formed  a squad  of  men  armed  with  guns, 
spears,  bows  and  arrows,  clubs,  and  war  knives, 
headed  by  the  king,  who,  though  advanced  in  years, 
was  as  nimble  as  when  in  his  young  manhood  he 
fought  both  savage  beasts  and  men.  Mr.  Jackson 
and  Jarbar  accompanied  them.  The  dumb  man 
had  already  dashed  ahead,  so  swiftly  that  at  every 
turn  and  bend  of  the  road  only  his  rapidly  moving 
legs  could  be  seen. 

On,  on  the  crowd  rushed  through  the  deep, 
tangled  forest.  The  sun  was  slowly  setting,  and 
whatever  rescue  was  to  be  given  must  be  done  with 
haste,  for  the  darkness  of  the  night  and  the  dense- 
ness of  the  forest  would  make  conflict  in  the  woods 
with  wild  animals  exceedingly  dangerous.  Between 
them  and  the  dreary  distant  spot  lay  streams  and 
mountains. 

“Come  this  shorter  route !”  shouted  the  king, 

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FOLK-LORE  FROM  AFRICA 


and  the  men  went  tearing  through  the  bush  be- 
hind him.  The  king’s  command  recalled  days  of 
yore,  when  similar  rescue  parties  scoured  the  forest 
to  s*ve  distressed  tribesmen. 

Night  came  all  too  soon,  and  there  was  yet  a 
long  distance  to  travel.  Darkness  like  a pall  en- 
compassed them,  and  they  could  make  their  way 
through  the  forest  only  by  means  of  bamboo 
torches.  Strange  noises  were  heard  from  every 
side ; falling  trees,  monkeys  chattering,  water  dash- 
ing over  rocks,  elephants  clumsily  striding  through 
the  jungles,  hippopotami  playfully  sporting 
among  the  reeds  and  rushes,  winds  whispering 
through  the  tall  trees. 

All  night  the  rescue  party  pursued  their  way. 
Excitement  nerved  them,  and  weariness  gave  place 
to  surprising  strength  as  they  drew  nearer  to  the 
supposed  place  where  the  unfortunate  carriers  had 
strayed  in  their  quest  for  game. 

The  dawn  of  morning  was  purpling  the  eastern 
horizon  when  the  king  whispered,  “Hush !” 

He  crept  stealthily  in  the  tall,  dangerous-look- 
ing grass,  and  with  uplifted  hand  beckoned  the 
men  to  remain  where  they  were.  He  advanced 
alone  a step  or  two  farther  toward  the  threatening 
jungles. 

There,  to  his  consternation,  a scene  met  his 
gaze  that  caused  his  old  heart  to  quake  with  fear 
and  his  firm  hand  to  tremble ; but,  having  faced 
121 


MISSIONARY  STORY  SKETCHES 


similar  dangers  many  times  before,  it  was  only 
momentary  and,  beckoning  to  his  men  to  come  to 
his  assistance,  he  hastened  on. 

On  the  ground  lay  prostrate  a huge  female 
leopard,  with  a shoulder  slashed  open  with  a gash 
which  extended  halfway  down  her  body.  Upon 
her  neck  and  head  was  stretched  one  of  Mr.  Jack- 
son’s carriers.  He  had  exhausted  his  supply  of 
ammunition  in  his  efforts  to  kill  the  beast ; but  hav- 
ing had  no  experience  with  shooting  leopards,  had 
missed  her  in  every  shot  but  one,  which  had  served 
only  to  enrage  her,  the  more  so  that  she  had 
young  ones  near  by  to  protect,  and  she  had  at- 
tacked him.  He  then  resorted  to  his  knife,  and 
in  the  close  combat  managed  to  inflict  the  gaping 
wound,  which  had  not,  however,  vitally  injured 
the  brute,  though  he  saw  by  her  loss  of  blood  that 
if  he  could  hold  out  long  enough  he  could  conquer 
her;  but  only  in  that  way,  for  his  knife  had  been 
flung  from  his  reach  in  the  struggle. 

But  the  monstrous  cat,  as  though  determining 
that  he  should  pay  dearly  for  his  prize,  shook  him 
from  her  back  and  sprang  upon  him  with  all  the 
ferocity  and  strength  of  her  vicious  nature.  With 
quick  agility  he  sprang  back,  thus  escaping  instant 
death,  and  in  the  next  moment  .man  and  beast 
were  again  in  deadly  combat,  the  snarls  of  the 
latter  mingling  with  the  heavy,  gasping  breathing 
of  the  former. 


122 


FOLK-LORE  FROM  AFRICA 


Back  and  forth  the  two  struggled,  every  sec- 
ond fraught  with  mortal  peril  to  the  carrier.  The 
king  dared  not  aim  at  the  leopard,  for,  even  had 
he  been  nearer,  any  such  effort  would  have  as  prob- 
ably killed  the  man  as  they  writhed  together. 

On  a low,  projecting  limb,  broken  at  the  end, 
of  a nearby  dead  tree,  a group  of  monkeys  gath- 
ered curiously,  then  ran  screaming  and  chattering 
in  affright  away,  as  the  warring  pair  came  foot 
by  foot  nearer  them.  At  last,  at  the  very  foot  of 
the  tree  the  leopard  stood  almost  upright  upon 
her  hind  paws,  and  it  seemed  inevitable  to  the  party, 
who  at  this  moment  reached  the  advancing  king’s 
side,  that  the  man  would  at  last  meet  his  awful 
death  from  those  foaming  jaws  and  gnashing 
teeth,  or  those  cruel  forepaws. 

. Sickened  by  the  sight,  powerless  to  help,  yet 
determined  to  at  least  try  something,  Mr.  Jackson 
and  the  king  simultaneously  sprang  forward,  but 
suddenly  stopped  short  with  a united  cry  of  won- 
der, for  a passing  strange  and  almost  unbelievable 
happening  terminated  the  battle. 

The  carrier,  with  a last  gathering  together  of 
his  wasted  forces,  half  pushed,  half  flung  the  ani- 
mal fi’om  him  as  she  stood,  and  in  so  doing  the  ex- 
posed flesh  just  below  the  shoulder  was  forced 
against  the  very  limb  of  the  tree  the  monkeys  had 
but  a moment  earlier  vacated.  The  jagged,  sharp 
end  where  the  limb  had  broken  embedded  itself 
123 


MISSIONARY  STORY  SKETCHES 


slantwise,  and  thus,  as  with  a human  deliberate 
aim,  pierced  the  heart  of  the  monster. 

Even  a last  cry  of  agony  could  not  escape  the 
enraged  victim  as  she  fell,  with  a heavy  thud,  bear- 
ing with  her  a good  portion  of  the  dead  wood, 
which  snapped  from  the  tree  as  she  dropped,  life- 
less, beside  the  exhausted  carrier. 

“Come  on !”  thundered  the  king,  who  had 
paused  in  silent  marveling;  and  it  had  all  hap- 
pened so  quickly  none  were  yet  upon  the  spot. 
The  sudden  command  frightened  the  man,  who  had 
been  alone  for  hours  and  who  was  nervous  from 
the  awful  strain  of  the  battle  he  had  just  been 
through. 

“Safe!  Safe!”  he  cried,  with  a hysterical 
break  in  his  voice. 

A moment  brought  them  to  his  side,  and  wild, 
prolonged  shouts  of  joy  made  the  forest  ring  as 
all  beheld  the  triumphal  scene.  The  man’s  body 
was  crimson  with  his  own  blood  and  that  of  the 
beast,  and  his  flesh  was  gashed  open  here  and 
there,  where  the  cruel  paws  had  done  their  work. 
Cold  water  from  the  spring  near  by,  and  juices 
from  the  medicinal  plants  in  the  midst  of  which 
he  had  lain,  did  effective  work  as  he  was  tenderly 
cared  for. 

The  other  men,  they  found,  having  been  pur- 
sued by  a drove  of  wounded  elephants  in  the  grassy 
plains  near  at  hand,  had  fled  in  dismay,  thus  leav- 
124 


FOLK-LORE  FROM  AFRICA 


ing  their  companion  to  his  fate.  They  took  a 
shorter  route  home  and  greeted  the  party  on  their 
return. 

The  leopard’s  flesh  was  put  up  in  kin  jars  and 
borne  to  the  town  in  ti'iumph,  where  a feast  fol- 
lowed. Her  skin  and  teeth  were  given  to  Mr.  Jack- 
son  as  a souvenir  of  that  memorable  chase  and  a 
trophy  of  native  valor. 


125 


CHAPTER  XI 


The  Leave-taking. — A Letter. — A Closing  Word. 

The  next  day  at  sunrise  Mr.  Jackson  and  his 
carriers  took  their  leave  of  the  old  king  and  his 
people,  amid  mingled  feelings  of  joy  and  sadness. 
The  king,  who  had  rejoiced  at  his  coming,  wept 
at  his  departure  and  was  consoled  only  in  the  hope 
of  his  speedy  return  to  live  and  work  in  his  country. 

As  an  expression  of  appreciation,  for  the  visit 
he  presented  a bullock  to  his  guest,  and  three  men 
to  lead  it  all  the  way  through  the  wilderness  from 
Kie  Tipoor  to  Monrovia,  a distance  of  two  hundred 
miles  or  more.  When  Mr.  Jackson  reached  Mon- 
rovia, by  the  quickest  possible  route,  the  men  had 
been  awaiting  him  three  days. 

The  king’s  and  commissioner’s  communication 
to  the  president  of  the  republic  elicited  the  follow- 
ing reply : 

Executive  Mansion,  Monrovia,  Liberia, 
15th  April,  1907. 

Sir:  Referring  to  your  project  for  the  estab- 
lishment of  an  Industrial  Mission  and  School  in 
the  Gibi  District,  Grand  Bassa  County,  I hasten 
to  assure  you  that  I heartily  indorse  the  idea,  and 
trust  that  you  will  get  the  necessary  financial  sup- 
126 


FOLK-LORE  FROM  AFRICA 


port  in  the  United  States  and  elsewhere  for  its  suc- 
cessful initiation. 

The  government  will  grant  1,000  acres  of  land, 
and  in  addition  will  give  all  countenance  and  pro- 
tection and  such  financial  assistance  as  may  be 
within  its  means. 

I think  the  school  should  be  planned  on  ample 
basis,  so  as  to  attract  the  attention  of  the  heathen 
people  among  whom  it  is  proposed  to  found  it. 

With  heartiest  desire  for  your  success, 

Yours  faithfully, 

(Signed)  Arthur  Barclay, 
President  of  the  Republic  of  Liberia. 

Two  days  after  his  arrival  in  Monrovia,  Mr. 
Jackson  embarked  for  the  United  States.  After 
an  ocean  voyage  of  three  weeks  he  reached  New 
York.  He  was  warmly  received  by  friends,  who 
were  greatly  interested  in  the  thrilling  experience 
he  here  relates. 

Upon  hearing  the  gist  of  this  story,  “In  Libe- 
ria’s Wilderness  and  Beyond,”  friends  thought  it 
worthy  of  its  present  form.  The  leading  threads 
from  which  the  fabric  of  the  story  is  woven  are 
true ; method,  color,  and  art  having  been  only 
moderately  employed  by  the  writer  for  literary 
effect  and  to  improve  the  setting  of  the  narrative. 

It  is  the  cherished  hope  of  the  author  that  the 
scheme  of  work  proposed,  namely,  the  establishment 
of  an  industrial  school  in  the  interior  of  Liberia, 
may  receive  such  practical  co-operation  of  friends 

m 


MISSIONARY  STORY  SKETCHES 


of  Liberia  and  Africa  as  shall  make  possible  the 
speedy  realization  of  that  work,  so  that  the  thou- 
sands of  pagan  tribes  in  whose  midst  the  school  is 
to  be  planted,  as  well  as  those  in  the  vaster  regions 
beyond,  may  no  longer  be  deprived  of  the  blessings 
of  civilization  and  enlightenment. 


128 


A WEST  AFRICAN  IDYL 


Cool  calm  of  evening  had  replaced  the  smol- 
dering heat  of  the  West  African  day,  and  the 
brazen  glare  of  the  sun  had  ceased,  to  be  followed 
by  the  enchanting  mellow  light  of  the  tropical 
moon.  Utterly  exhausted  after  the  day’s  honest 
toil,  we  sat  on  the  veranda  of  the  mission  house,  en- 
joying one  of  those  rare  periods  in  our  West  Afri- 
can life. 

The  mail  steamer  had  lately  brought  us  good 
news  and  tender  messages  from  the  loved  ones  at 
home;  and  to  add  to  our  sense  of  joy,  our  little 
circle,  which  had  so  narrowly  escaped  being  broken 
by  the  ravages  of  the  virulent  fever,  was  still  intact, 
and  the  dear  one  who  had  for  ten  days  hovered 
on  the  borderland  of  eternity  had  traveled  back 
along  the  byways  of  earth  again.  And  so  we  were 
silently  enjoying  a sense  of  fellowship,  having 
reached  that  stage  of  congeniality  when  conver- 
sation is  not  at  all  necessary  to  express  those  deeper 
emotions  of  the  soul,  that  state  when  silence  is 
soothing,  golden ; knitting  more  closely  the  souls 
of  those  who  have  passed  through  some  great 
crisis  together. 

9 


129 


MISSIONARY  STORY  SKETCHES 


Thus  we  sat,  gazing  out  across  the  moonlit 
landscape,  our  eyes  focused  on  nothing  in  particu- 
lar, until  a dusky  form  obtruded  itself  upon  our 
view,  which,  as  it  emerged  from  the  scrubby  bush 
that  surrounded  the  little  path  leading  down  the 
mountain-side,  gradually  took  the  shape  of  a man. 
Evidently  weary  and  footsore,  he  stumbled,  rather 
than  walked,  toward  the  mission-house.  He  ad- 
vanced slowly,  with  great  difficulty,  and  reaching 
the  house,  he  gasped,  “O,  daddy  ! — me — no  fit — 
fer  live,”  and  sank  to  the  ground,  apparently  life- 
less. 

“Call  the  boys  and  carry  the  poor  man  into 
the  house,”  I said.  “And,  doctor,  see  what  you 
can  do  for  him,”  as  I hastened  down  the  veranda 
steps  to  give  directions  to  the  boys,  who  had  come 
at  our  call  from  their  dwelling  hard  by. 

“Here,  Walla,  take  him  so;  and  Wah,  lend  a 
hand  here!”  Thus  they  carried  the  poor,  stricken 
man  into  the  house  and  laid  him  on  a mat.  In  the 
meantime  the  doctor  came  up  with  his  medicine 
case  and  bandages,  having  discerned  that  he  had 
use  for  both.  No  clothing  covered  the  ghastly 
wound  across  the  shoulders,  and  his  nude  body 
bore  here  and  there  evidence  of  cruel  torture. 

“He  is  not  dead,”  said  the  doctor,  after  a brief 
examination,  “but  nearly  so  from  the  loss  of  blood ; 
there  is  scarcely  a spark  of  life  remaining.” 

Deftly  and  quickly  the  wound  was  dressed,  and 

130 


FOLK-LORE  FROM  AFRICA 


restoratives  applied.  Finally  a faint  sound,  be- 
tween a sigh  and  a moan,  was  emitted  by  the  suf- 
ferer. Save  this  he  gave  no  sign  of  life,  but  con- 
tinued to  lay  inert,  staring  into  vacancy. 

The  African  natives,  with  their  stalwart,  ath- 
letic frames  and  iron  constitutions,  are  noble  speci- 
mens of  physical  manhood.  And  what  possibilities 
there  must  be  for  a race  for  whom  nature  has  done 
so  much!  The  brawn  and  muscle  of  the  African 
is  his  fortune.  With  these  controlled  by  a culti- 
vated and  developed  mind,  he  will  rise  in  power  and 
strength  to  the  full  accomplishment  of  his  work 
and  destiny  on  the  continent.  Thus  we  ruminated 
as  we  gazed  upon  this  powerful  form  before  us. 
Although  intensely  suffering  from  what  would  have 
been  a mortal  wound  to  many  a civilized  man,  he 
would  doubtless  recover,  with  a little  care  and  at- 
tention. 

After  administering  to  the  various  needs  of  the 
patient,  the  doctor  installed  Walla  as  attendant, 
with  strict  injunctions  to  notify  him  immediately 
of  any  signs  of  consciousness  or  need  of  extra  at- 
tention. We  then  turned  our  faces  again  towards 
our  dwelling.  But  the  spell  of  the  moonlight  was 
broken,  and  curiosity  regarding  the  poor  fellow 
who  so  abruptly  intruded  upon  our  musings  had 
taken  possession  of  us.  Each  longed  to  say  to  the 
other,  “ Who  is  he?”  “Where  did  he  come  from?” 
But  each  refrained,  from  some  indefinable  feeling 
131 


MISSIONARY  STORY  SKETCHES 


of  reluctance,  to  admit  that  he  was  curious  about 
the  strange  moonlight  visitor. 

As  we  were  not  inclined  to  remain  on  the  ve- 
randa, we  separated  for  the  night,  each  going  to 
his  own  apartments.  There  was  no  summons  dur- 
ing the  night,  but  the  doctor  was  up  betimes  the 
next  morning  to  visit  his  patient.  When  we  met 
at  breakfast  I could  gain  no  idea  of  what  the 
physician  thought,  from  his  inscrutable  counte- 
nance. So  I ventured  to  ask,  “How  is  he?” 

“To  tell  you  the  truth,”  blurted  out  the  doctor, 
“I  hardly  know  how  he  is.  But  this  I can  tell  you : 
if  he  is  one  of  those  rum-guzzling  natives,  I would 
not  give  a fig  for  his  chance  of  life  with  that  great, 
ugly,  gaping  wound.” 

I wanted  to  say  more  regarding  the  man,  but 
refrained,  as  the  doctor  had  addressed  himself  to 
his  breakfast  with  that  vigor  with  which  a man  is 
likely  to  who  rises  at  dawn  and  puts  in  several 
good  hours  of  work  before  the  first  meal  of  the  day. 

After  a prolonged  pause  I remarked,  “I  think 
I shall  start  up  the  country,  for  I am  anxious  to 
seal  that  compact  with  old  King  Donda  about 
opening  up  that  new  station  in  his  country,  and 
I should  like  to  take  Walla  with  me.” 

The  doctor  shifted  uneasily  in  his  chair  and 
said,  “I  wish  you  would  postpone  your  trip  until 
later,  for,  from  the  appearance  of  that  fellow,  I 
believe  the  natives  are  again  on  the  warpath  back 
there.”  132 


FOLK-LORE  FROM  AFRICA 


“What  makes  you  think  so?”  I queried. 

“Well,”  said  the  doctor,  evasively,  “I  believe 
that  fellow  has  a strange  story  to  tell  as  soon  as 
he  can  find  his  tongue;  so  wait  at  least  a few  days 
before  you  start.” 

So,  thus  advised,  I acquiesced  and,  concluding 
our  meal,  we  separated  to  our  different  tasks  for 
the  day.  One  of  mine  was  to  meet  the  bands  of 
natives  who  came  down  from  up  the  country  to 
dispose  of  native  produce,  taking  in  trade  cut- 
lasses, pots,  cloth,  beads,  etc.  The  doctor  at  the 
same  time  conducted  a free  dispensary. 

I stepped  out  of  the  door  and  walked  towards 
the  palaver  house,  a building  used  for  storage  pur- 
poses, with  an  empty  room  on  the  ground  floor 
wherein  I received  these  deputations,  talked  trade 
with  them,  and  transacted  all  matters  of  a business 
nature.  There  were  two  groups  awaiting  me  this 
morning,  lazily  lounging  against  the  veranda  steps 
or  squatting  around  the  yard  with  their  “kin jars” 
(baskets  carried  on  the  back)  deposited  at  their 
feet,  though  still  fastened  to  their  backs. 

I noticed  nothing  unusual  about  either  of  the 
groups  as  they  chatted  sociably  together,  except 
that  one  old  man  of  dignified  mien  bore  no  burden 
and  sat  apart,  seemingly  ill  at  ease.  He  had  in 
charge  a buxom  girl  in  early  womanhood.  The 
fact  of  the  woman’s  presence  was  not  in  itself 
strange,  for  often  both  old  women  as  well  as 
133 


MISSIONARY  STORY  SKETCHES 


young  travel  with  these  little  bands  of  natives, 
many  times  bearing  burdens  on  their  heads  as  well 
as  children  on  their  backs.  But  I could  not  remem- 
ber ever  having  seen  either  of  these  two  before, 
though  distinctly  recalling  the  faces  of  all  others 
of  the  group,  as  they  were  in  the  habit  of  fre- 
quenting the  station. 

As  I made  my  wTay  through  the  gathering  the 
boys  were  filing  out  of  the  schoolhouse,  whither 
they  had  been  summoned  by  the  bell  from  shop 
and  farm  to  morning  devotion.  They  were  run- 
ning and  leaping  with  all  the  exuberance  of  young 
African  life  towards  their  mess  hall,  where  plenti- 
ful plates  of  rice  and  palm  butter  awaited  them. 
Across  the  river  could  be  seen  the  girls  as  they, 
likewise,  marched  into  their  breakfast  room. 

The  men  fell  in  behind  me  as  I proceeded  to- 
ward the  palaver  house,  and  decorously  arranged 
themselves  in  a line  as  I had  taught  them  to  do, 
as  I insisted  upon  holding  palaver  with  but  one 
man  at  a time,  thus  expediting  the  tedious  business. 

To  my  surprise  the  old  man,  who  seemed  to 
have  no  business  to  transact,  placed  himself,  wTith 
the  woman,  at  the  head  of  the  line.  Thinking  he 
had  mistaken  me  for  the  doctor,  I spoke  to  him  in 
English,  pointing  out  to  him  at  the  same  time 
the  house  where  the  doctor  was  then  receiving  his 
patients.  He  replied  merely  by  shaking  his  head. 
So  to  the  boy  who  usually  helped  me  with  these 
134 


FOLK-LORE  FROM  AFRICA 


palavers  I then  said,  “Ask  him  what  tongue  he  un- 
derstands.” The  boy  put  the  question  in  several 
dialects  common  to  that  part  of  the  country,  and 
finally,  after  much  questioning,  received  a reply 
in  a dialect  with  which  I was  unacquainted,  but 
which  the  boy  defined  as  the  Bassa-Gibi  tongue. 
We  finally  managed  to  comprehend  that  the  old 
man  wished  to  be  allowed  to  stay  at  the  mission 
with  the  woman.  When  asked  if  she  was  his 
daughter,  he  answered,  “No.”  His  sister;  “No.” 

Desiring  to  finish  the  task  before  me  as  soon 
as  possible,  in  order  that  I might  repair  to  that  of 
schoolmaster,  I requested  the  old  man  to  step  aside 
with  the  woman,  and  disposed  of  the  rest  of  the 
persons  in  the  line.  When  I finished  with  these, 
I told  the  boy  to  take  the  man  and  the  girl  to  the 
mess-room  and  feed  them,  and  bring  them  to  me 
later  in  the  day  when  I had  more  leisure.  I then 
hastened  to  my  duties  in  the  schoolhouse,  where 
the  pupils  had  gathered. 

The  classes  of  the  advanced  scholars  were  be- 
ing conducted  in  a large  room  apart  from  the 
smaller  boys,  who  were  intent  at  their  books  in 
their  department.  All  the  pupils  were  bending 
diligently  over  their  tasks,  and  there  was  no  sound 
except  the  busy  hum  of  the  subdued  voices  of 
the  little  boys,  which  in  no  way  disturbed  those 
who  were  used  to  it. 

Suddenly  the  stillness  was  pierced  by  a shrill 

135 


MISSIONARY  STORY  SKETCHES 


scream,  which  seemed  to  convey  a world  of  agony 
and  despair.  The  doctor  came  running  from  his 
dispensary,  meeting  Walla  on  his  way  to  summon 
him,  who  explained,  as  they  hurried  along,  that 
the  woman,  after  leaving  the  mess-room,  had  wan- 
dered aimlessly  into  the  room  where  the  wounded 
man  still  lay  almost  dead.  Upon  beholding  him 
she  had  for  a moment  stood  as  one  transfixed  with 
horror,  then  with  that  piercing  scream  which  had 
attracted  our  attention  she  had  thrown  herself 
down  beside  the  man  in  the  utter  abandonment  of 
grief  in  which  the  natives  often  indulge.  I placed 
a monitor  in  charge  and  accompanied  the  doctor 
to  the  scene  of  what  I feared  might  be  a tragedy ; 
for  I felt,  from  the  doctor’s  demeanor  at  breakfast, 
that  he  had  small  hope  for  the  man’s  life,  and  I 
feared  lest  the  sudden  shock  might  have  snapped 
the  slender  thread. 

When  we  reached  the  room  where  the  wounded 
man  lay,  we  found  that  his  eyes  no  longer  stared 
into  vacancy ; while  his  body  lay  inert,  yet  his  eyes 
rested  with  tender  recognition  upon  the  woman 
who  knelt  sobbing  and  wailing  b}7  his  side,  and  his 
hand  was  clasped  lovingly  in  the  hand  of  the  old 
man,  who,  like  we,  had  been  attracted  thither  by 
the  scream.  Silently  we  looked  upon  this  tableau 
for  a moment,  then,  professionally  alert,  the  doc- 
tor brusquely  pushed  aside  the  old  man  and  the 
woman  and  made  his  way  to  the  patient’s  side. 

136 


FOLK-LORE  FROM  AFRICA 


Feeling  his  pulse  and  carefully  examining  him,  he 
nodded  his  head  satisfiedly  and  said  briefly,  “He 
will  live.” 

“I  feared  the  shock  might  be  fatal  to  him,” 
said  I. 

“Joy  is  a more  potent  healer  than  potions,” 
was  the  rejoinder. 

When  his  face  lost  its  preoccupied  look,  and  his 
jovial  disposition  again  showed  itself  in  his  counte- 
nance, I knew  that  the  doctor  rejoiced  that  another 
soul  had  been  snatched  from  the  jaws  of  death, 
either  by  his  skill  or  by  that  joy  which  he  affirmed 
was  more  potent  than  pills  and  draughts. 

The  woman  stoutly  refused  to  leave  the  room, 
and  at  the  least  sign  of  coercion  she  bristled  like  a 
tigress  defending  her  young.  Seeing  the  situation, 
the  doctor  counseled  leaving  her  with  the  patient. 
Little  information  could  be  had  from  the  old  man ; 
but  wTe  were  able  to  gather  that  the  wounded  man 
was  his  son,  and  the  woman  was  his  son’s  wife. 

Anxiously  we  waited  for  the  story  which  we 
were  now  doubly  sure  the  injured  man  had  to  tell. 
True  to  the  doctor’s  prediction,  he  recovered  rap- 
idly and  in  a few  days  “found  his  tongue,”  and 
this,  briefly  told,  is  the  story  he  poured  into  our 
listening  ears: 

When  a very  young  man  he  had  married  the 
girl  according  to  the  law's  of  his  country  and  the 
custom  of  his  tribe.  It  w'as  not  a case  of  buying  a 
137 


MISSIONARY  STORY  SKETCHES 


wife  commercially,  and  living  with  her  as  is  the 
custom  in  Africa;  but  he  loved  her  with  all  the 
wealth  and  depth  of  affection  possible  to  man.  He 
desired  to  keep  her  as  befitted  an  African  lady. 
To  do  this  he  must  purchase  other  women  to  work 
for  her.  These  women,  as  viewed  by  native  law 
and  usage,  are  wives  also,  although  they  may  sus- 
tain no  marital  relation. 

In  order  that  he  might  accomplish  his  ambi- 
tion more  quickly,  he  left  the  girl  in  charge  of  his 
father  and  made  his  way  to  the  coast  to  ship  on 
one  of  the  steamers  as  a workman.  Reaching 
Monrovia,  he  shipped  with  a gang  of  natives  for 
this  purpose.  He  was  carried  to  Fernando  Po, 
a West  African  Island  belonging  to  Spain,  and 
there  engaged  as  a laborer  for  a number  of  years 
on  the  large  plantations. 

Natives  thus  hired  are  very  cruelly  treated  by 
the  overseers.  They  are  made  to  drudge  as  slaves 
of  former  years  in  Africa.  The  treatment  meted 
out  to  them  is  not  unlike  that  given  the  natives 
in  the  basin  of  the  Congo.  Year  after  year  thou- 
sands are  killed,  imprisoned,  incapacitated,  and 
subjected  to  brutalities  and  atrocities  which  no  pen 
can  describe.  He  attempted  to  break  away,  and 
for  this  he  was  bound  and  beaten  unmercifully, 
and  a close  watch  kept  on  him  by  the  heartless 
guards. 

After  five  years  he  succeeded  in  making  his  es- 
138 


FOLK-LORE  FROM  AFRICA 


cape  on  a steamer  calling  at  that  port,  secreting 
himself  until  he  reached  Lagos.  From  there  he 
managed  to  ship  with  a humane  captain,  and 
worked  his  way  back  to  Monrovia.  Reaching  this 
port  he  rapidly  pushed  his  way  back  into  the  in- 
terior to  his  home. 

In  the  meantime  the  woman’s  parents  had  sold 
her  to  another  man,  and  she  was  compelled  to 
leave  her  father-in-law  from  up  the  country,  and 
arrived  on  the  coast  the  following  morning.  Such 
was  the  history  they  told  us. 

On  leaving  the  mission,  a palaver  soon  followed 
in  their  country  to  adjust  the  entanglement  and 
irregularities  which  had  happened  during  the 
young  husband’s  absence.  These  were  very  soon 
effected  in  the  interest  of  the  once  wounded  man, 
now  thoroughly  recovered  and  strong. 

When  a lad  of  tender  years  this  young  man 
had  been  placed  in  the  mission  by  his  heathen  par- 
ents. He  soon  acquired  the  elements  of  an  Eng- 
lish education  and  made  marked  advancement  in 
morals  and  industry.  His  training  in  these  few 
years  he  never  forgot,  and  although  compelled  to 
earn  his  living  under  circumstances  anything  but 
conducive  to  his  mental  and  spiritual  growth,  he 
walked  steadily  in  wisdom’s  way,  earnestly  seeking 
to  live  up  to  the  light  he  had. 

Not  many  days  after  the  palaver  had  been  set- 
tled, two  parties  found  their  way  to  the  mission. 

139 


MISSIONARY  STORY  SKETCHES 


Then  was  heard,  floating  on  the  balmy  air,  merry 
chimes  of  wedding  bells.  Jarlikar  and  Fembar  in 
comely  and  simple  dress  stood  before  the  altar,  in 
the  sight  of  God  and  in  the  presence  of  witnesses, 
to  be  joined  in  the  bonds  of  holy  matrimony  in 
accordance  with  laws  higher  than  those  of  their 
country  and  tribe — the  laws  of  God. 


AN  AFRICAN  GIRL’S  STORY 

Twilight,  short  in  its  duration,  was  over;  the 
sun  seemed  to  drop  into  old  ocean,  and  a somber 
darkness  quickly  settled  upon  the  earth.  Soon  the 
stars  appeared  and  shone  with  brilliant  luster  from 
the  celestial  heights,  as  under  a huge  Mango  plum 
tree,  with  its  stalwart  and  wide-spreading  branches 
and  myriad  of  leaves,  Wanah  sat,  in  deep  medita- 
tion. On  her  face  there  was  a far-away  look  of 
pity  and  sadness.  One  could  see  that  her  heart 
was  deeply  stirred  and  that  her  thoughts  were  from 
her  inmost  soul.  Her  schoolmates  were  about  her, 
gayly  romping,  and  their  merry  laughter  and  na- 
tive songs  rang  out  heartily  on  the  evening  air, 
but  Wanah  seemed  oblivious  of  them. 

Although  a healthy  and  strong  girl,  and  enter- 
ing heartily  into  innocent  play  and  fun,  to-night 
she  was  quiet  and  almost  melancholy.  She  was  a 
typical  African  maid,  with  pronounced  native  fea- 
140 


FOLK-LORE  FROM  AFRICA 


tures,  and  bearing  the  conspicuous  tribal  mark  on 
her  forehead.  Having  recently  emerged  from  the 
darkness  of  paganism  and  been  brought  in  con- 
tact with  civilization,  this  new  life  was  strange  to 
her,  and  it  was  interesting  to  observe  her  as  she 
entered  into  it,  and  what  a striking  contrast  it  pre- 
sented to  her  former  life  and  condition,  and  how 
grateful  she  seemed  to  be  for  her  rescue;  all  of 
which  was  voiced  most  eloquently  as  she  described 
in  her  artless  way  the  pathetic  story  of  her  people. 

As  I sat  there,  watching  her  and  thinking  of 
God’s  goodness  to  her,  and  of  His  providential 
leading ; of  her  consistent  Christian  life ; of  her 
high  appreciation  of  the  privileges  she  enjoyed 
and  the  fond  hopes  she  cherished  for  better  days 
for  her  people;  I finally  concluded  to  break  the 
silence — a silence  in  which  nature  seemed  to  join — 
by  speaking  to  her. 

Accordingly  I said  in  a cheery  voice,  “A  penny 
for  your  thoughts.” 

She  turned  her  winsome  but  sad  brown  eyes 
to  me  and,  smiling,  said,  “I  was  thinking  of  my 
people  far  away  in  the  Detebe  country,  and  of 
how  they  suffer  from  ignorance,  superstition,  and 
witchcraft.”  She  paused ; but  wishing  to  know 
more  of  her  thoughts  and  more  concerning  her 
particular  tribe,  I prompted,  “Have  you  been 
thinking  of  any  particular  incident?” 

“Yes,  and  a very  painful  one  to  me — one  in 

141 


MISSIONARY  STORY  SKETCHES 


which  my  own  family  was  concerned,  and  which 
not  only  cost  us  our  home,  but  a dear  father  too.” 
Again  she  paused,  and  for  awhile  sat  in  pain- 
ful silence.  Finally  she  volunteered,  “Would  you 
like  to  hear  my  story?”  and  upon  receiving  my 
affirmative  answer,  related  the  following  sad  tale: 
“My  father  was  rather  a progressive  man 
among  his  people  and  was  not  satisfied  to  sit  around 
the  palaver  house  all  day  long  and  talk,  but  he 
planted  nice,  large  farms,  raised  goats  and  chick- 
ens, as  well  as  cassavas,  edoes,  yams,  and  plenty  of 
pepper.  He  did  not  compel  mother  to  do  all  the 
work,  but  labored  side  by  side  with  her.  Although 
he  was  a heathen  and  believed  sincerely  in  the  tra- 
ditions of  his  tribe  and  was  in  sympathy  with  most 
of  the  customs  and  practices,  yet  there  were  some 
of  them  he  did  not  believe  in  and  would  not  follow. 

“Because  he  differed  in  many  points  with  his 
tribesmen  he  was  looked  upon  with  suspicion,  and 
men  less  thrifty  envied  him  his  good  farm  and  the 
plenty  he  always  had  to  eat.  It  was  whispered 
among  them  that  he  must  have  a witch,  and  there 
was  much  curiosity  as  to  what  kind  brought  him 
such  good  luck.  Father  denied  it,  of  course,  but 
they  would  not  believe  him.  And  about  this  time 
an  incident  occurred  that  made  them  more  sus- 
picious than  ever. 

“About  this  time  two  missionaries  came  to  our 
country  and  began  Christian  work  about  three 
142 


FOLK-LORE  FROM  AFRICA 


days’  walk,  or  about  seventy -five  miles,  from  our 
town.  The  news  immediately  spread  among  the 
surrounding  tribes  that  there  were  women  who 
had  come  to  teach  the  people  about  the  Great 
Spirit — Nyesoa.  They  were  looked  upon  with  won- 
der and  amazement. 

“My  father  left  home  one  morning  before  the 
first  peep  of  the  pepper  bird.  He  said  nothing 
to  any  one  as  to  where  he  was  going,  not  even  to 
mother.  Two  weeks  passed,  and  then  he  returned 
and  told  my  mother  that  he  had  been  to  see  the 
strangers,  the  ‘God  women,’  and  the  things  they 
said  and  did  pleased  him  very  much.  He  also 
added  that  he  had  made  up  his  mind  to  give  his 
three  daughters  to  the  missionaries,  that  they  might 
learn  ‘God  way’  and  not  grow  up  heathen  fashion. 
My  mother  felt  very  sad  and  was  quite  unwilling 
to  have  us  civilized;  but  father  was  determined, 
and  would  not  listen  to  the  prayers  and  entreaties 
of  our  mother. 

“Early  next  morning  found  us  stumbling  along 
the  narrow  bush  path.  Our  little  sister  was  soon 
too  tired  to  walk,  but  father  took  her  on  his  back 
and  we  continued  the  journey,  sleeping  two  nights 
by  the  wayside,  until  late  in  the  afternoon  of  the 
third,  when  we  reached  the  mission. 

“We  had  never  seen  any  one  wearing  clothes 
before,  and  it  was  a strange  sight  to  us.  However, 
when  the  lady  spoke  to  me  in  my  own  tongue  and 
143 


MISSIONARY  STORY  SKETCHES 


asked  of  me  if  I were  tired  and  had  walked  all 
the  way,  her  kind  face  and  gentle  voice  dismissed 
my  fear  of  her  appearance  and  soothed  my  aching 
heart,  for  I must  confess  I was  heart-sore  over  the 
thought  of  leaving  mother  and  the  scenes  I had 
known  and  loved  so  well  all  of  my  young  life. 

“The  missionary  called  one  of  the  mission  girls 
and  told  her  about  us.  We  were  then  conducted 
to  the  country  kitchen,  where  we  saw  a number  of 
girls  of  all  sizes  and  were  given  a large  bowl  of 
rice  and  palm  butter,  which  we  very  much  enjoj^ed, 
for  the  long  walk  had  sharpened  our  appetites 
and  we  were  very  hungry.  After  our  first  meal  in 
the  mission  was  over  we  went  to  the  creek  running 
at  the  back  of  the  grounds,  and,  taking  off  our 
dress,  which  was  a few  yards  of  cotton  material, 
we  plunged  into  the  cool,  clear  stream  and  bathed 
our  tired  limbs. 

“Very  soon  we  heard  a sound  such  as  we  had 
never  heard  before.  Instantly  all  the  girls  were 
on  shore,  dressed,  and  hastening  toward  the  quar- 
ters from  whence  the  strange  music,  as  I thought, 
came.  It  was  the  evening  prayer  bell  calling  the 
mission  children  to  prayer.  I took  each  of  my 
sisters  by  the  hand,  and  we  all  joined  the  com- 
pany, as  we  were  bidden  by  one  of  the  girls,  in 
prayer. 

“I  remember  very  distinctly  that  first  evening 
in  the  mission.  I was  too  frightened  to  be  sleepy; 
144 


FOLK-LORE  FROM  AFRICA 


everything  was  strange  to  me.  I had  never  heard 
the  singing  of  Christian  songs  before,  and  I felt 
like  running  away,  when  one  of  the  ladies  went  to 
the  organ  and  began  to  make  it  cry,  as  I thought. 
However,  I was  too  tired  to  run;  therefore  I sat 
still  upon  the  floor,  in  ignorance  as  to  what  it  all 
meant.  The  children  sang,  the  evening  lesson  was 
read ; but  not  a word  do  I remember  hearing  that 
night  except  the  word  ‘Jesus.’  The  lady  told  us 
about  Him,  and  the  children  sang  the  touching 
hymn,  which  I have  since  learned  and  love,  ‘Yes, 
Jesus  loves  me.’ 

“My  father  was  present,  and  I could  tell  from 
the  expression  on  his  face  that  he  was  much  pleased. 
After  the  meeting  was  over  he  took  us  by  the 
hand  and  told  the  missionary  that  he  gave  us  to 
her  to  make  ‘God  women’  of  us,  and  that  he  never 
wranted  us  to  return  to  heathenism  again.  She 
said  she  would  do  her  best  for  us;  then  father 
placed  our  hands  in  hers.  We  were  then  given  a 
mat,  and  I cried  myself  to  sleep,  as  did  my  other 
sisters.  The  next  day  father  was  gone;  nor  did 
we  hear  from,  nor  see,  him  and  mother  for  a long 
time. 

“Nearly  five  years  had  passed  since  we  entered 
the  mission,  when  one  morning  early  our  Christian 
mother,  as  we  had  learned  to  call  the  missionary 
(there  was  only  one  left,  as  the  other  had  died  the 
year  before  of  African  fever),  sent  for  me  and 
10  145 


MISSIONARY  STORY  SKETCHES 


said,  ‘Wanah,  your  father  has  sent  for  you  and 
your  sisters,  and  desires  you  to  come  home  at  once.’ 

“I  fell  on  my  knees  and  buried  my  head  in  her 
lap  and  wept  aloud.  I knew  that  there  was  only 
one  thing  to  do,  for  only  one  thing  would  cause 
my  father  to  take  such  a step.  Some  palaver  had 
caught  him,  and  according  to  our  tribal  custom 
all  the  family  must  be  present  when  the  palaver 
was  held,  and  they  perhaps  share  in  the  punish- 
ment. After  comfoi-ting  me  all  she  could,  and 
placing  a New  Testament  in  my  hand,  bidding  me 
seek  comfort  and  guidance  therein,  we  started  on 
our  three  days’  journey. 

“Upon  our  entering  the  town  we  were  taken 
to  the  palaver  house,  and  there  we  found  father 
a prisoner  in  ‘sticks.’  Perhaps  you  do  not  know 
what  I mean  by  ‘sticks?’  A log  about  four  feet 
long  and  twelve  inches  in  diameter  is  cut  from  a 
tree,  and  a hole  just  large  enough  to  force  one 
foot  through  is  made,  and  both  feet  are  forced 
through,  This  is  very  painful,  and  many  times 
the  feet  become  swollen,  and  the  misery  is  very 
great. 

“We  were  allowed  to  greet  father,  and  mother, 
who  was  also  present,  and  were  compelled  to 
remain  in  the  palaver  house  all  night,  as  our  own 
house  and  belongings  had  been  confiscated  and  were 
in  the  hands  of  the  soldiers.  Early  next  morning 
people  from  the  town  and  from  other  towns  came 
146 


FOLK-LORE  FROM  AFRICA 


to  hear  the  palaver  talked.  The  king’s  head  car- 
rier had  died,  and  my  father  was  accused  of  witch- 
ing him  and  causing  his  death.  Father  declared 
his  innocence;  hence  this  trial. 

“Three  days’  palaver  concluded  against  my 
father,  and  it  was  decided  to  subject  him  to  pun- 
ishment until  he  should  confess.  Accordingly  his 
farm  was  burned,  his  cattle  eaten,  and  his  hut  plun- 
dered. They  threatened  to  sell  mother  and  us 
children.  I can  not  yet  tell  you  all  the  wicked 
punishment  they  put  father  to  to  make  him  con- 
fess. Finally  they  put  him  in  the  smoke-house  of 
punishment,  which  is  a small  hut  closely  built  of 
mud  walls  and  thatch  covering. 

“Father  was  taken  to  this  hut  and  placed  up 
in  the  loft  about  eight  or  ten  feet  from  the  fire. 
Logs  were  placed  in  the  middle  of  the  dirt  floor 
and  a fire  started.  Then  everything,  such  as  leaves, 
damp  bark  of  trees,  etc.,  was  placed  on  this  fire 
to  make  a nasty  smoke,  and,  to  add  to  the  suffer- 
ing, handfuls  of  pepper  were  thrown  on.  This 
agony  is  very  intense,  and  many  times  victims  con- 
fess to  crimes  they  have  never  committed  to  es- 
cape punishment.  The  cruel  ordeal  was  kept  up 
for  hours,  but  father  could  not  confess  to  that 
which  he  had  not  done.  When  he  was  taken  out 
he  was-  more  dead  than  alive,  and  was  never  there- 
after able  to  look  upon  the  beauties  of  nature,  for 
147 


MISSIONARY  STORY  SKETCHES 


he  was  stone-blind.  It  was  of  this  I was  thinking, 
and  it  made  me  feel  sad.” 

“What  became  of  your  mother  and  father 
after  this,  and  how  did  you  get  back  to  the  mis- 
sion?” 

“0,  mother  and  the  children  were  sold,  and 
father,  poor  father,  could  not  long  survive  such 
cruelty,  and  within  a short  time  died.  But  before 
he  left  us  he  called  me  to  him  and  said:  ‘Wanah, 
I want  you  to  promise  me  by  all  we  hold  sacred 
and  dear  that  you  will  not  grow  up  a heathen  and 
perhaps  have  to  suffer  as  I have;  but  take  your 
sisters  and  run  away  to  the  mission,  and  there  re- 
main until  you  are  grown.  Then  return  to  your 
tribe  and  be  a “God  woman”  for  them.’  Father 
spoke  with  emphasis  at  first,  but  his  voice  grow- 
ing fainter,  he  whispered:  ‘O,  Wanah!  our  people 
are  in  darkness,  and  they  need  light.  Help  them, 
Wanah,  my  child!’ 

“He  drew  his  knife  from  his  sheath,  placed  it 
to  his  lips,  then  reached  out  his  arm,  extending  it 
to  me.  I placed  my  lips  thereon  and  solemnly 
promised  to  keep  this  pledge.  That  night,  with 
my  youngest  sister  tied  on  my  back  and  the  other’s 
hand  in  mine,  we  started  for  the  mission.  We 
traveled  by  night  and  hid  in  the  bush  by  day  until 
the  journey  was  ended. 

“My  father  died  within  a month  after  receiv- 
ing intelligence  of  our  safe  arrival  at  the  mission. 
148 


FOLK-LORE  FROM  AFRICA 

Messengers  brought  us  word.  They  said  he  died 
faintly  whispering  the  word  he  learned  to  love  so 
well,  ‘Jesus.’  It  was  several  years  before  we  saw 
our  mother  again.  I am  glad  to  say  that  her 
brother’s  town  was  her  last  home,  for  he  learned 
where  she  was  and  went  to  her  rescue,  and  she 
still  lives  there.” 

Years  have  passed  since  Wanah  related  this 
pathetic  story  of  her  family  life.  She  and  her 
sisters  are  now  developed  into  beautiful  Christian 
characters  and  are  seeking,  in  their  humble  sphere 
as  native  helpers  far  out  amid  the  wilds  of  nature 
and  the  darkness  of  heathenism,  to  carry  out  the 
last  request  of  their  father;  and  the  Father  above, 
who  faileth  not  to  take  knowledge  of  a single 
sparrow  so  that  no  one  faileth  on  the  ground  with- 
out His  notice,  looks  down  with  tender  love  upon 
these  humble  toilers,  and  their  ministrations  in  His 
name  are  not  unnoticed  nor  unrewarded. 


LOST  AND  FOUND 

“Good-bye,  ma ! Do  n’t  cry,  for  I shall  soon 
come  back  to  you,”  said  little  Zoe-jar,  as  she  stood 
in  the  doorway,  waving  one  hand  and  holding  in 
the  other  a little  piece  of  blue  denim  containing  a 
change  of  clothing. 

She  smiled  sweetly  as  she  said  the  parting 

149 


MISSIONARY  STORY  SKETCHES 


word ; but  Mrs.  Brown,  the  good  mother  of  the 
mission  home,  tried  hard  to  restrain  the  tears  that 
forced  themselves  down  her  cheek,  for  somehow  she 
felt  that  Zoe-jar  was  slipping  from  her  hands, 
and  perhaps  she  would  never  see  her  again.  Her 
parents,  who  were  heathen  people,  had  been  to  the 
mission  several  times  to  ask  permission  to  take  her 
to  their  home,  about  seventy-five  miles  away,  that 
she  might  see  her  grandmother  and  a host  of  other 
relations,  who  mourned  her  as  dead  and  would  not 
believe  that  she  lived  unless  they  could  see  her  face 
to  face. 

Six  years  before  our  narrative  begins,  the  peo- 
ple of  the  Golah  district  and  the  Mandingo  people 
had  fought  a bloody  war ; the  Mandingoes  were  vic- 
tors and  drove  the  Golahs  from  their  towns  and 
half  towns ; devastated  their  lands,  burned  their 
huts,  captured  their  cattle,  and  carried  away  and 
destroyed  their  foodstuffs,  thus  compelling  the 
Golahs  to  flee  in  confusion  for  their  lives. 

The  native  warrior  is  pitiless  on  the  warpath, 
and  “their  tender  mercies  are  cruel.”  Many  of 
the  women,  with  their  babies  strapped  to  their 
backs,  who  could  not  get  out  of  the  way,  were 
either  killed  outright  or  captured  and  doomed  to 
a far  worse  fate — slavery.  Old  King  Zingby  was 
called  the  lion  of  the  wood,  and  it  was  said  that 
the  flash  of  his  eye  caused  his  enemies  to  run  and 
lose  themselves  in  the  depths  of  the  forest.  Such 
150 


FOLK-LORE  FROM  AFRICA 


was  his  barbarity  that  he  spared  neither  age  nor 
sex ; the  suckling  child  shared  the  fate  of  its 
mother,  and  the  unfortunates  begging  for  mercy 
fell  as  the  vanquished  in  battle. 

So  fierce  was  the  conflict  and  great  the  suffer- 
ing of  the  unfortunates  that  the  Liberian  Govern- 
ment sent  relief  parties  to  rescue  the  unforunate 
wanderers  in  the  African  jungles  who  were  without 
food  and  shelter  save  such  as  is  to  be  found  in  the 
dense  forest  land.  Among  the  first  ones  rescued 
was  little  Zoe-jar;  she  and  her  mother  and  brother 
had  escaped  from  their  town  and  were  wandering 
about  in  the  forest,  hiding  in  the  dense  under- 
growth, starting  at  every  sound. 

Hockbar,  the  mother,  became  tired,  wTeary,  and 
foot-sore,  until  she  felt  she  could  go  no  farther; 
and  so  she  took  from  her  arm  her  fetich  and  put 
it  upon  little  Zoe-jar  and  said  to  her,  “Run  on, 
my  child,  and  try  to  reach  Suewah;  for  it  may 
be  that  you  may  find  friends  there  who  will  care 
for  you,  and  you  can  bring  help  to  me  and  Dark- 
annah.” 

The  weary  woman  turned  aside  from  the 
weather-beaten  path  and  sat  down  to  rest,  while  the 
little  girl  ran  down  the  pathway,  hoping  to  reach 
the  relief  station  and  procure  assistance  for  her 
mother  and  brother.  Not  knowing  the  way  exactly, 
and  coming  to  a place  where  several  paths  met,  she 
took  the  wrong  one,  and  for  six  weeks  she  was  lost 
151 


MISSIONARY  STORY  SKETCHES 


in  the  bush.  When  she  was  exhausted  from  hunger 
and  tramping  she  crawled  under  the  thick,  tangled 
bush  and  lay  down  to  sleep.  It  was  thus  the  sol- 
diers found  her  and  took  her  to  the  camp,  where 
she  received  food  and  clothing  and  found  herself 
among  friends.  There  were  several  hundred  ref- 
ugees, mostly  children,  already  there. 

The  question  that  now  confronted  the  authori- 
ties was,  what  to  do  with  these  unfortunate  crea- 
tures. Their  towns  were  burned,  farms  destroyed, 
parents  killed — in  fact,  they  could  not  be  sent 
back  to  their  country,  for  it  was  in  the  hands  of 
the  enemy ; nor  were  they  able  to  care  for  them- 
selves. It  was  therefore  decided  to  put  the  chil- 
dren in  the  Christian  missions  and  to  find  homes 
for  the  older  ones  among  the  civilized  folk  or 
friendly  natives. 

They  went  to  all  of  the  missions  near  by  and 
asked  assistance  in  caring  for  the  children.  Mrs. 
Brown’s  mission  was  among  the  number,  and,  al- 
though she  already  had  a very  large  family  of 
native  children  and  had  no  means  of  support  for 
any  more,  she,  being  a woman  of  large  faith  and 
tender  sympathy,  and  not  liking  to  see  such  an 
opportunity  for  doing  good  pass,  sent  word  that 
she  would  take  one  child.  This  child  was  our  lit- 
tle friend  Zoe-jar. 

It  was  mid-afternoon  when  she  was  brought  to 
Mrs.  Brown’s  mission.  Everything  was  new  and 
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FOLK-LORE  FROM  AFRICA 


strange  to  the  child  of  the  forest.  She  had  never 
seen  a house  before,  and  it  was  with  difficulty  that 
she  allowed  herself  to  be  persuaded  to  ascend  the 
steps,  which  she  did  on  her  hands  and  knees ; nor 
could  she  be  coaxed  to  rise  to  her  feet  after  she 
reached  the  little  veranda  along  the  front  of  the 
mission  house.  The  good  woman  reached  down 
and  took  the  little  girl  in  her  arms  and  assured  her 
that  she  was  among  friends.  The  little  body, 
clothed  only  as  Nature  dresses  her  children,  except 
for  the  fetich  on  her  arm  and  a girdle  of  beads 
around  her  waist,  was  covered  from  head  to  foot 
with  scratches  and  wounds  she  had  received  by  the 
tall  sword-grass  and  dragon  blood  strewn  in  her 
path.  She  was  an  object  of  pity,  and  Mrs.  Brown’s 
heart  was  deeply  stirred  as  she  folded  this  child 
of  the  bush  in  her  arms. 

Kindly  care  was  given  her  and  she  was  clothed 
in  a simple  garment.  After  a few  days  the 
strangeness  of  everything  seemed  to  wear  away 
and  she  began  to  show  herself  bright  and  helpful. 
She  soon  learned  to  do  little  tasks  about  the  home, 
to  read,  write,  cook,  wash,  and  sew.  Her  chief 
delight  seemed  in  being  as  quick  and  helpful  as 
possible  always,  and  she  was  especially  fond  of 
reading  and  sewing. 

One  day  as  she  and  Mrs.  Brown  sat  alone  in 
the  little  room  that  was  used  as  a sewing-room, 
she  said,  “Ma”  (in  this  manner  all  the  children 
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MISSIONARY  STORY  SKETCHES 


and  many  of  the  old  folks  addressed  Mrs.  Brown), 
“what  is  it  to  be  a Christian?  What  do  you  mean 
by  conversion?” 

Mrs.  Brown  tried  to  explain  in  the  simplest 
way  the  new  birth,  and  summed  up  by  saying,  “To 
love  God  with  all  your  heart,  and  your  neighbor 
as  yourself,  seeking  at  all  times  to  know  His  will 
and  to  do  it.” 

“Ma,  dear,”  said  Zoe-jar,  “I  am  converted.” 

“Every  one  who  is  converted  knows  it,”  said 
Mrs.  Brown. 

“Yes,  ma;  I know  I am  converted,  because  I 
love  everybody,”  continued  Zoe-jar.  “I  love  those 
people  who  burned  our  farms  and  destroyed  our 
huts ; who  killed  our  people  without  pity  as  they 
found  them  fleeing  along  the  roads  or  in  the  towns. 
I would  that  I could  tell  them  about  this  great 
God,  who  loves  even  Golah  people. 

“Do  }mu  know,  ma,  our  people  do  n’t  know 
about  Jesus?  They  know  nothing  about  Sunday. 
They  work  on  Sundays  the  same  as  any  other  day, 
making  fish  baskets,  cutting  palm  nuts  and  mak- 
ing oil,  planting  rice,  and  working  on  the  farm. 
When  I am  a woman  I am  going  back  to  get  all 
the  children  I can  and  teach  them  this  little  hymn, 
‘Yes,  Jesus  loves  me,  for  the  Bible  tells  me  so.’  I 
am  going  to  have  a little  Sunday-school.” 

The  good  mother  of  the  mission  was  greatly 
moved  by  this  beautiful  and  spontaneous  confes- 
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FOLK-LORE  FROM  AFRICA 


sion  of  faith  by  this  little  child  only  a few  years 
removed  from  heathenism.  As  soon  as  she  could 
control  her  voice  she  said:  “Yes,  dear,  mother 
wants  all  of  her  girls  and  boys  to  be  Christian  mis- 
sionaries to  their  own  people  when  they  are  old 
enough.  You  were  brought  to  this  Christian  home 
to  make  preparation  for  just  such  work,  and  the 
Lord  will  bless  you  as  you  bless  and  make  others 
happy.” 

Mrs.  Brown  then  fell  in  a deep  study  as  she 
thought  of  what  the  future  held  for  this  little  one 
who  was  lost  in  the  bush,  who  was  not  only  found 
and  rescued  from  the  cruel  ravages  of  the  wild 
beast  of  the  forest  and  more  cruel  hand  of  the 
enemies  of  her  people;  but  who  was  redeemed  of 
the  Lord  Jesus,  of  whose  love  she  could  testify. 

When  this  little  waif  of  the  wilds  was  brought 
to  Mrs.  Brown  she  might  have  had  fifty  as  easily 
as  she  took  this  one,  if  she  had  only  had  the  means 
of  maintenance  for  them.  What  a little  army 
they  would  have  been  against  the  stubborn  and  con- 
tending forces  of  heathenism! 

It  has  been  several  years  since  this  incident 
occurred.  Zoe-jar  has  returned  to  the  mission  from 
the  visit  to  her  people;  she  is  now  about  fifteen 
years  of  age,  and  has  the  same  desire  to  go  among 
her  people  and  help  lift  them  up  to  Him  who  said, 
“And  I,  if  I be  lifted  up  from  the  earth,  will  draw 
all  men  unto  Me;”  also,  “Come  unto  Me  all  ye 
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MISSIONARY  STORY  SKETCHES 


that  labor  and  are  heavy  laden,  and  I will  give 
you  rest.” 

Africa  is  rich  and  abundant  in  children.  This 
is  one  of  its  brightest  stars  of  hope,  if  Christendom 
Avould  do  its  full  duty  in  gathering  them  in  from 
the  wilds  of  nature  and  heathenism  into  the  fold 
of  Christ.  Millions  of  little  lambs  like  Zoe-jar  are 
lost  in  the  thickets  of  heathen  Africa,  only  waiting 
the  tender  Shepherd’s  care.  Zoe- jar’s  transforma- 
tion shows  the  possibilities  that  lie  buried  beneath 
the  rough  and  crude  native  material  which  may  be 
refined  and  made  polished  stones  for  the  building 
of  our  God. 

Reader,  suffer  a personal  word.  What  is  your 
vision  of  the  field?  Is  it  broad  or  limited?  Do 
you  take  in  your  view  all  men  of  whatever  race, 
clime,  or  nation?  Do  you  confine  yourself  to  local 
interests  or  to  those  as  broad  as  the  kingdom  it- 
self? If  from  your  heart  and  hand  no  help  has 
gone  for  the  uplift  of  God’s  humble  poor  in  Africa, 
I bid  you  ponder  the  words  of  Sacred  Writ  and 
their  far-reaching  scope.  “Ask  of  Me,  and  I 
shall  give  Thee  the  heathen  for  Thine  inheritance, 
and  the  uttermost  parts  of  the  earth  for  Thy  pos- 
session.” “Say  not  ye,  there  are  yet  four  months, 
and  then  cometh  harvest;  behold,  I say  unto  you, 
lift  up  your  eyes,  and  look  on  the  fields;  for  they 
are  white  already  to  harvest.” 

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FOLK-LORE  FROM  AFRICA 


“WHAT  WTHITE  MAN  MAKE  IT  FOR?” 

Stentorian  in  its  tones,  the  voice  of  a stalwart 
native  sang  out  gayly  in  his  native  Vernacular  as 
he  deftly  paddled  his  canoe  up  a Liberian  stream. 
The  stately  palms  and  sasswoods,  the  tangled  bam- 
boos and  other  shrubbery,  with  their  luxuriant 
foliage  characteristic  of  the  tropics,  presented  a 
beautiful  picture,  for  the  prismatic  hues  of  the 
slanting  rays  of  the  morning  sun  were  reflected  on 
leaf  and  blade.  The  odor  of  fragrant  flowers  and 
water  lilies  permeated  the  air  made  sweeter  by  the 
songs  of  birds  as  they  caroled  in  their  leafy  haunts. 

But  none  of  these  beauties  of  nature  appealed 
to  the  native,  for  his  mind  was  preoccupied  with  a 
matter  of  far  greater  importance  than  the  pano- 
rama nature  had  spread  out  before  him.  The  song 
died  away,  and  the  man’s  brow  grew  thoughtful 
as  he  surveyed  the  contents  of  his  canoe ; and  now 
he  paddled  more  slowly,  seemingly  lost  in  medita- 
tion. Presently  he  plied  his  paddle  more  swiftly 
and  sent  the  canoe  skimming  over  the  wTater  like 
a bird  in  the  air. 

Deftly  he  paddled  on  until  a bend  in  the  river 
suddenly  revealed  the  smoke  curling  up  from  the 
huts  of  a town  not  far  in  the  distance.  At  this 
juncture  he  again  relaxed  his  efforts,  slowly  pad- 
died  up  into  a little  cove  near  at  hand,  and  disem- 

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MISSIONARY  STORY  SKETCHES 


barked,  taking  from  his  canoe  a cask,  which  he 
deposited  upon  the  ground  at  his  feet  with  several 
satisfactory  grunts.  Having  made  fast  the  canoe, 
he  rolled  the  cask  some  distance  from  the  river  bank, 
and  with  the  means  of  a sharp  stick  he  proceeded 
laboriously  to  dig  a hole,  into  which  he  deposited 
the  cask.  He  then  sought  to  remove  all  traces  of 
the  fresh  dirt,  taking  care,  however,  to  cut  a notch 
in  the  tree  near  by  to  mark  the  spot.  Returning 
to  his  craft,  he  proceeded  on  his  journey  to  the 
town. 

Dilema  was  a civilized  (?)  native.  He  was  as 
sharp  in  trade  as  any  son  of  Abraham,  and  as 
vicious  as  the  bad  examples  of  the  traders  and  the 
brutalizing  effects  of  New  England  rum  and  Hol- 
land gin  could  possibly  make  him.  His  constant 
mingling  with  that  class  of  men  who,  having 
thrown  off  all  restraints  of  home  and  civilization, 
are  little  more  than  savages  themselves,  and  his 
frequent  potations  had  transformed  him  from  the 
ordinarily  harmless,  good-natured  native  of  West 
Africa  into  a sordid  wretch,  who  cared  for  noth- 
ing but  the  gains  his  transactions  brought  him. 

He  was  a well-known  personage  in  all  the 
country  towns  and  half  towns  within  a radius  of 
a hundred  miles,  for  he  was  a rum  agent  for  the 

firm  of  Messrs.  N.  & G.,  at  Y , dealers  in 

African  produce.  His  method  of  disposing  of  his 

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FOLK-LORE  FROM  AFRICA 


ware  was  to  convey  it  to  a place  near  where  he 
was  going  to  trade,  conceal  it  so  that  the  natives 
might  not  know  how  much  he  had,  make  his  bar- 
gains, then  produce  it  as  part  payment  for  the 
produce,  sometimes  giving  it  as  whole  payment; 
thus  the  wretched  stuff  was  distributed  among  the 
people,  binding  them  with  bands  stronger  than 
iron  and  sinking  them  lower  and  lower  in  deg- 
radation and  misery. 

Upon  this  occasion  Dilema  knew  that  the  great 
heathen  dance  and  festival  was  near  at  hand,  and 
that  rum  would  be  one  of  the  principals  in  the 
celebration  of  the  “country  devil.”  He  also  knew 
that  it  would  be  procured  at  any  cost.  So  the  firm 
in  question  dispatched  their  worthy  agent  to  the 
town  with  a goodly  supply  of  rum  and  a few 
other  articles  of  trade.  The  carriers  proceeded  on 
foot,  but  Dilema  preferred  the  shorter  water  route 
and  to  carry  the  rum  himself. 

Upon  his  arrival  at  the  town  he  was  greeted 
with  a welcome  by  the  inhabitants,  who  knew  full 
well  that  he  had  brought  with  him  plenty  of  the 
craved  fluid.  He  began  to  disperse  petty  presents 
among  them,  and  quite  captivated  the  women  and 
children  by  his  generosity,  giving  to  one  a string 
of  beads,  to  another  a bright  piece  of  cloth,  and 
such  like.  It  took  but  little  “palaver”  to  make 
bargains  for  the  skins,  rubber,  ivory,  palm  kernels, 

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MISSIONARY  STORY  SKETCHES 


piassava,  etc.,  which  the  natives  brought  for  his 
inspection,  and  the  shrewd  fellow  took  care  to  get 
the  best  of  every  bargain  for  himself.  He  de- 
parted ostensibly  to  meet  his  carriers,  but  in  re- 
ality to  conduct  them  to  the  place  where  he  had 
buried  the  cask  to  fill  the  numerous  demijohns  they 
were  to  bring  with  them.  There  was  the  usual  up- 
roar, so  characteristic  of  the  West  African  natives, 
when  the  carriers  arrived,  for  the  pleasant  pros- 
pect of  a big  dance  and  plenty  of  rum  was  to  them 
now  an  assured  reality. 

An  interval  of  a few  days,  and  then  the  strange 
scratchy  sound  of  the  kitty-katty,  the  indescribable 
noise  of  the  tom-tom,  the  toot-toot-toot  of  the  ivory 
horn,  the  deep  boom-boom  of  the  African  drum,  is 
borne  upon  the  wind,  mingled  with  the  most  un- 
earthly cries,  piercing  shrieks,  emphatic  howls,  and 
pathetic  wails  of  men,  women,  and  children  as  they 
frantically  dance  the  “country”  dance  around  the 
hoary-headed  and  besotted  king,  who  sits  like  a 
specter  in  their  midst.  To  the  ear  of  a civilized 
mortal  it  would  sound  as  though  Pan  and  all  the 
hordes  of  the  Plutonian  regions  were  let  loose  upon 
the  earth.  The  poisonous  beverage  is  quaffed  as 
often  as  the  old  tin,  which  serves  as  a drinking- 
cup,  is  passed  around.  The  women,  poor  crea- 
tures, drink  of  and  transmit  the  foul  stuff  to  the 
mouths  of  the  babes  at  their  breast,  whose  wrails 
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FOLK-LORE  FROM  AFRICA 


and  piteous  cries,  as  the  fiery  liquid  burns  into  their 
tender  pores,  mingle  with  the  demoniacal  howls  and 
senseless  laughter  of  the  elders. 

As  dawn  begins  to  lighten  the  morning,  at  last 
worn  out  by  exertion  and  stupefied  by  rum,  the 
dancers  lay  prostrate  around  their  king,  who  is 
stark  and  rigid  in  their  midst — old  men  and  old 
women,  young  men  and  young  women,  as  well  as 
children — stretched  their  full  length  upon  the 
ground. 

This  wTas  the  result  of  one  cask  of  rum  shipped 
by  some  Christian  (?)  firai  in  civilized  Europe  or 
America  to  the  dollax'-grasping  traders  of  West 
Africa.  The  liquor  traffic  of  Africa  is  an  appall- 
ing sin.  It  is  a great  curse  resting  on  the  conti- 
nent like  a horrid  nightmare.  African  slavery  with 
its  score  of  unspeakable  inhumanities  had  its  modi- 
fying features.  The  poor  African  stolen  from 
his  country  and  torn  away  from  his  native  shores 
against  his  will,  crowded  in  the  unsanitary  hold  of 
the  slavers  and  brought  across  the  high  seas  to 
labor  for  strangers,  to  have  his  life  made  bitter 
with  hard  bondage,  might,  if  he  would,  on  hearing 
the  story  of  the  cross,  cast  off  the  chains  of  dark- 
ness and  be  free  in  soul,  if  not  in  body.  But  this 
monster,  this  demon  Drink,  enslaves  soul  and  body 
and  damns  both  alike. 

It  is  no  exaggeration  to  say  that  there  exists 
11  161 


MISSIONARY  STORY  SKETCHES 


no  greater  enemy  to  Africa  and  her  people  than 
this  debasing  evil  inflicted  by  Christian  nations. 
There  is  no  greater  obstacle  to  the  progress  of 
civilization  and  Christianity  in  Africa  than  this 
insidious  foe,  which  is  spreading  desolation  and 
ruin,  despoiling  Africa  and  destroying  vigorous 
manhood  and  womanhood. 

“What  white  man  make  it  for?”  is  the  unan- 
swerable query  the  poor  heathen  invariably  makes 
as  he  comes  to  himself,  recovers  his  senses  from  his 
drunken  stupor  and  revelries,  and  sees  the  awful 
wreck  made  by  rum  upon  his  unfortunate  breth- 
ren. Why,  indeed,  may  we  ask,  do  civilized  na- 
tions send  missionaries  to  the  heathen  in  Africa, 
and  in  the  same  ship  send  tons  of  brutalizing  and 
soul-destroying  rum  to  sink  the  African  to  still 
lower  depths  of  sin  and  shame? 

Africa  in  her  dire  necessities  is  calling  loudly 
for  bread — the  Bread  of  Life — but  a stone  is 
given ; she  pleads  pathetically  for  fish,  but  a fiery 
serpent,  whose  poisonous  fangs  strike  deep  in  her 
bosom,  is  offered.  Can  we  wonder,  then,  that  even 
the  blind,  far-away  heathen  should  ask  a reason 
for  that  which  is  ruining  him  completely? 

O,  that  the  conscience  of  Christian  Europe  and 
America  may  be  aroused  to  a sense  of  this  awful 
wrong,  and  make  haste  to  cease  committing  it ! 


162 


FOLK-LORE  FROM  AFRICA 


WHAT  BECAME  OF  AN  AFRICAN  WITCH 
BABY 

“This  is  a good  time  for  you  to  tell  me  how 
you  succeeded  in  getting  such  a bright  girl  as 
Bolah  in  the  mission,”  said  Miss  Smith,  the  newly 
arrived  missionary,  to  Mrs.  Baker,  who  had  charge 
of  the  station.  Miss  Smith  had  reached  the  West 
Coast  only  six  weeks  previously,  and  for  the  last 
fortnight  had  been  confined  to  bed  with  an  attack 
of  African  fever,  which  had  abated  considerably 
under  the  influence  of  large  and  frequent  doses  of 
quinine.  She  was  slowly  recovering  and  was  able 
to  sit  up  this  day  for  the  first  time. 

“I  shall  be  delighted  to  do  so  if  it  will  not 
tire  you  too  much;  it  is  a long  story,”  said  Mrs. 
Baker. 

“I  am  quite  sure  it  will  be  a pleasure  rather 
than  a taxation,”  replied  Miss  Smith,  with  a show 
of  enthusiasm. 

“Well,”  began  Mrs.  Baker,  “it  has  been  rather 
difficult  to  keep  Bolah,  but  I do  feel  so  thankful 
that  we  have  a hold  upon  her.  You  know  that  the 
native  people  are  very  superstitious,  believing  in 
witchcraft  and  all  sorts  of  voodooism.  Nothing, 
they  believe,  ever  happens  without  a supernatural 
cause;  but  they  attribute  every  ill  and  evil  that 
befalls  them  to  the  influence  of  some  person.  In 

163 


MISSIONARY  STORY  SKETCHES 


the  case  of  any  sickness  or  death  they  believe  that 
the  enemies  of  the  victim  have  bewitched  them  and 
caused  their  misfortunes. 

“So  it  was  in  the  case  of  this  child’s  mother, 
whose  name  was  Yeddo.  Yeddo  was  the  fifth  wife 
of  her  husband,  called  Zinbar,  who  was  by  no 
means  a young  man.  Zinbar  fell  sick,  became 
steadily  worse,  until  he  finally  died.  We  knew  that 
his  illness  was  the  result  of  a diseased  body,  and 
that  his  death  was  the  natural  end;  but,  as  I said, 
the  natives  will  not  credit  things  to  natural  causes. 
To  make  a long  story  short,  Yeddo  was  accused 
of  bewitching  him  andA>f  being  the  cause  of  his 
illness  and  death.  The  young  woman  was  filled 
with  consternation  when  her  accusers  came  to  her 
hut  and  almost  dragged  her  out  to  the  palaver 
house. 

“While  she  had  not  particularly  cared  for  Zin- 
bar, yet  she  had  willingly  accepted  her  fate,  as  is 
the  case  with  thousands  and  thousands  of  African 
women  who  are  sold  to  men  without  the  least  pref- 
erence as  to  their  wishes.  She  had  been  contented 
and  had  gone  about  her  daily  duties  working  on 
the  rice  farm,  cutting  wood,  bringing  water,  mak- 
ing palm  oil,  and  serving  Zinbar  whenever  it  was 
her  turn.  There  had  been  no  love,  but  there  had 
been  obedience  and  service  such  as  expected  of  her. 
But  somehow  the  rest  of  the  family  got  it  in  their 
minds  that  she  bewitched  the  old  man.” 

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FOLK-LORE  FROM  AFRICA 


“What  reason  had  they  for  such  suspicion?” 
interrupted  Miss  Smith. 

“Well,  no  reason  at  all,  unless  it  might  have 
been  jealousy;  for  Yeddo  was  a very  handsome 
woman,  as  you  can  see  by  her  child,  who  is  very 
much  like  her  mother.  Anyway,  they  accused  her, 
and  she  was  compelled  to  undergo  the  usual  test, 
although  she  protested  her  innocence,  saying  that 
neither  while  she  slept  nor  yet  when  awake  had 
she  done  such  a thing,  for  Zinbar  was  always  kind 
to  her.  You  know,  dear,  so  superstitious  are  these 
poor  people  that  they  believe  there  are  times  when 
the  spirit  wanders  away  from  the  body  and  gets 
into  mischief,  and  at  such  times  deeds  are  com- 
mitted which  they  are  unaware  of.  Yeddo’s  ac- 
cusers said  she  must  undergo  the  test  of  drinking 
sasswood,  which  would  ‘talk’  for  her,  proclaiming 
her  guilt  or  innocence.” 

“What  is  sasswood?”  asked  Miss  Smith. 
“Sasswood,”  said  Mrs.  Baker,  “is  the  poison- 
ous bark  from  the  sasswood  tree.  They  take 
this  bark  and  boil  it  until  they  have  a strong  de- 
coction, which  is  put  in  a vessel  and  placed  in 
the  center  of  the  palaver  house.  After  much  de- 
liberation on  both  sides  by  both  the  friends  of  the 
accused  and  accuser,  the  victim,  who  has  been 
sitting  silently  by,  rises  up  at  the  proper  time 
and  drains  the  vessel  of  its  deadly  draught.  They 
165 


MISSIONARY  STORY  SKETCHES 


believe  that  the  poison  will  not  affect  them  if  they 
are  innocent;  but,  of  course,  we  know  better. 

“Yeddo  drank  the  sasswood,  dregs  and  all,  to 
prove  her  innocence,  but  she  soon  staggered  and 
fell  forward— dying.  Her  enemies  were  loud  in 
their  accusations,  and  the  shout  that  went  forth 
from  them  as  the  unfortunate  woman  staggered 
and  fell  in  terrible  agony  is  a sound  that  I wish  I 
could  forget.  Yeddo’s  three-months-old  baby  was 
tied  upon  her  back  as  she  drank  the  sasswood. 
Some  of  her  friends  took  the  child  away  as  she 
lay  writhing  in  agony  upon  the  ground.  Her 
body  was  dishonored,  nor  would  they  allow  her 
to  be  buried  near  the  town;  her  hut  was  burned, 
and  her  people  were  driven  away. 

“Three  weeks  later,  while  passing  through  the 
town,  I saw  a baby  that  looked  starved  and  ill. 
I asked  with  what  they  were  feeding  it;  and  they 
said,  ‘Water.’  They  would  take  any  kind  of 
cloth,  indifferent  to  how  soiled  it  was,  dip  it  in 
water,  and  squeeze  it  in  the  child’s  face.  That 
the  liquid  went  in  the  eyes,  nose,  and  ears,  little 
mattered ; and  what  happened  to  find  its  mouth 
was  what  the  babe  had  to  subsist  upon.  I saw 
that  the  child  could  not  long  survive  such  treat- 
ment, and  therefore  I asked  the  woman  who  seemed 
to  have  charge  of  it  to  give  it  to  me  to  take  to 
the  mission,  where  I would  care  for  it. 

“She  readily  consented,  saying,  ‘0,  it  is  a 

166 


FOLK-LORE  FROM  AFRICA 


witch  child,  and  will  die  anyhow ; and  I would 
rather  have  it  die  in  your  house  than  in  mine.’ 
Pointing  to  it  contemptuously,  she  concluded, 
‘Take  it.’  I took  the  little  thing  to  the  mission 
more  dead  than  alive,  but  plenty  of  milk  and  kindly 
care  soon  worked  wonders,  and  our  witch  baby  be- 
gan to  grow. 

“Years  passed,  and  no  one  ever  came  to  inquire 
about  the  child,  until  two  years  ago  we  had  a mes- 
sage from  the  grandfather,  Yeddo’s  father,  say- 
ing that  he  was  getting  very  old  and  was  ill,  and 
would  like  to  see  the  child  of  his  Yeddo.  I had 
been  expecting  this,  for  Bolah  was  then  a promis- 
ing girl  of  twelve,  old  enough  to  be  sold  to  some 
man  for  his  wife,  according  to  their  custom.  I 
therefore  sent  the  messenger  back  to  Fambah  to 
say  to  him  I regretted  that  he  was  so  old  and  ill, 
but  the  journey  was  too  long  for  so  young  a child 
as  Bolah,  and  therefore  she  could  not  come. 

“But  with  the  pertinacity  of  the  natives,  who 
never  give  up  easily  when  once  they  get  started, 
he  sent  back  several  times.  I knew  he  would  not 
cease  to  annoy  me,  so  planned  to  outgeneral  him. 
When  the  next  messenger  came,  I told  him  to  go 
back  to  Fambah  and  tell  him  that  I heard  all  he 
said,  and  would  consent  to  let  Bolah  go  to  see  him 
providing  he  would  send  me  two  of  his  young 
wives  to  hold  as  a pledge  of  good  faith  between  us, 
I to  return  them  when  he  returned  Bolah  to  the 


167 


MISSIONARY  STORY  SKETCHES 


mission.  He  said  in  reply  to  my  proposition  that 
my  head  was  hard  and  that  I had  sense  ‘for  true.’ 
However,  he  sent  the  two  young  women.  He  felt 
that  if  he  could  only  get  Bolah  into  the  town,  her 
people  would  so  influence  her  that  she  would  run 
away  from  the  mission  and  return  to  the  native 
town.  I felt  equally  sure  that  she  would  never 
allow  herself  to  be  persuaded  to  do  such  a thing. 
On  the  other  hand,  she  might  do  some  good  among 
her  people  by  her  temporary  visit  to  them.  Fam- 
bah  sent  the  two  women,  or  girls,  rather,  and  Bolah 
went  with  the  messenger. 

“Upon  her  return  she  told  me  many  of  her 
experiences  while  at  Do-ge-bo,  her  grandfather’s 
town.  Among  other  things  she  said  that  when- 
ever they  ate  their  meals  they  threw  a generous 
portion  in  a little  thatched  apartment  adjoining 
the  living-room,  in  which  was  kept  an  ugly  wooden 
idol,  their  family  god,  to  which  they  made  sacri- 
fices. Her  old  Aunty  Timba  said  to  her  one  day, 
‘You  give  nothing  to  Coo;  you  keep  all  for  your 
greedy  self,’  and  threatened  to  punish  her  by  rub- 
bing pepper  in  her  eyes,  ears,  nose,  and  mouth  if 
she  did  not  give  something  to  the  idol.  Knowing 
that  her  aunt  would  carry  out  her  threat,  Bolah 
after  this  threw  in  a small  portion,  although  it  was 
distasteful  to  her  to  do  so.  She  said,  ‘I  know  that 
piece  of  wood  can  not  eat ; but  the  ants  and  chick- 
ens had  a good  feast,  as  well  as  the  dogs  straying 
that  way.’  168 


FOLK-LORE  FROM  AFRICA 


“After  some  time  had  passed  she  said  to  them: 
‘We  don’t  do  that  way  in  the  mission.  We  place 
our  food  on  the  table  and  sing : 

‘ “God  is  great  and  God  is  good, 

And  we  thank  Him  for  this  food. 

By  His  hand  must  all  be  fed; 

Give  us,  Lord,  our  daily  bread. 

Amen.”  ’ 

“Bolah  took  with  her  an  illustrated  Testament 
and  a little  book  of  gospel  hymns.  Several  weeks 
after  her  arrival  she  said  to  her  people  who  had 
gathered  around  her,  ‘Let  me  tell  you  what  my 
little  book  says,’  and  then  she  opened  her  Testa- 
ment and  began  to  read  to  them  in  the  dialect 
of  her  tribe  the  story  of  l’edeeming  love.  She  read 
on  and  on,  one  selection  after  another,  until  she 
reached  that  beautiful  passage  in  St.  John’s  Gos- 
pel which  reads,  ‘For  God  so  loved  the  world  that 
He  gave  His  only  begotten  Son,  that  whosoever 
believeth  in  Him  should  not  perish,  but  have  ever- 
lasting life.’ 

“Old  Fambah  threw  up  his  hands  imploringly 
and  said : ‘Stop,  stop ! Don’t  read  any  more  of 
that  God  palaver  to  me,  for  you  almost  make  me 
believe  what  you  say  is  true.  Where  I a younger 
man  I would  believe  in  your  God ; but  I am  too  old 
now.  Too  long  have  I believed  in  “devil  doctors,” 
witchcraft,  charms,  and  ju-jus  to  give  them  up 
now.’ 


169 


MISSIONARY  STORY  SKETCHES 


“Bolah,  continuing,  said:  ‘I  wish  you  would 
accept  our  Christ,  grandpa.  Although  }7ou  are 
old,  yet  Christ  will  receive  you  if  you  turn  from 
evil  ways  and  seek  Him.’  Fambah  made  no  reply 
to  Bolah’s  entreaties;  but  Timba  said:  ‘I  should 
like  to  know  this  man  Jesus,  for  He  is  not  like  any 
man  I ever  heard  of.  We  have  no  men  like  Him 
in  our  tribe.’  Then  Bolah  took  up  her  little  hymn 
book  containing  a collection  of  English  and  na- 
tive hymns  and  sang  with  much  feeling  and  beauty 
the  following,  her  people  joining  in  the  chorus: 

“ ‘ ’T  is  so  sweet  to  trust  in  Jesus, 

Just  to  take  Him  at  His  word,’  etc. 

“ ‘ Come  to  Jesus  just  now,’  etc. 

“ ‘ Blessed  assurance,  Jesus  is  mine,’ 

“ ‘ A muo  Mo  be  yu  ti  nyena 
A neo  naye  so  ba  bla .’ 

(We  shall  stand  before  the  King.) 

“ ‘ M ma  kwie  n kboi  Grepaw, 

Mma  kwie  n kboi 
(Nearer  my  God,  to  Thee.) 

“Her  sweet  voice  rang  out  melodiousl}7,  and 
the  people  in  the  neighboring  huts  were  drawn  to 
the  music  as  she  sang  one  hymn  after  another. 
Soon  half  the  people  in  the  town  had  gathered 
around  her.  Some  who  heard  believed.  All  were 


170 


FOLK-LORE  FROM  AFRICA 


melted  to  tears  and  trembled  with  emotion  under 
the  influence  of  these  Christian  songs  that  Bolah 
sang  with  such  telling  effect. 

“When  she  returned  to  us  her  brother  Daby 
came  with  her  and  has  remained  here  ever  since. 
The  two  girl  wives,  Mira  and  Zana,  went  home  to 
the  bush  country,  but  were  never  satisfied  there 
again  after  having  spent  two  months  in  our  mis- 
sion home.  When  old  Zinbar  died,  these  girls  ran 
away  and  came  back  to  us,  and  we  have  kept  them 
ever  since.  Of  course,  we  have  had  to  make  re- 
turns to  the  family  for  them,  but  we  were  glad 
to  do  so,  for  the  girls  were  worthy  of  all  we  could 
do  for  them. 

“And  that,  dear,  is  all  the  story  of  Bolah  that 
is  so  far  written  on  the  pages  of  her  earthly  life; 
but,  as  you  have  noticed,  she  is  so  bright  and  so 
loving  that  we  have  every  reason  to  hope  the  com- 
pleted story  will  make  a beautiful  volume  before 
the  Divine  Author  pens  ‘The  End’  in  it.” 


CAUGHT  IN  THE  SPIDER’S  WEB 

Panah  was  a little  girl  living  in  the  jungles 
of  Africa,  colloquially  spoken  of  as  the  “bush” 
country.  Her  home  was  a thatch  hut  built  of  bam- 
boo and  daubed  with  clay  and  was  one  of  a cluster 
of  such  abodes  known  as  Pahboolah’s  town,  beauti- 
171 


MISSIONARY  STORY  SKETCHES 


fully  situated  at  the  foot  of  a range  of  high  hills 
extending  for  miles  away  in  the  distance.  In  the 
forest  around  were  trees  of  towering  height  and 
massive  proportions,  with  foliage  of  every  hue  of 
green,  from  its  deepest  to  its  lightest  tints. 

The  town  was  barricaded ; a sort  of  native 
“walled  city,”  composed  of  an  inner  and  an  outer 
wall  of  solid  timbers  pointed  at  the  top  and  ex- 
tending twelve  feet  in  height.  The  timbers  were 
so  laid  as  to  make  the  structure  an  impregnable 
parapet  against  attacks  of  the  enemy.  A stream, 
whose  placid  course  was  arrested  by  immense  masses 
of  rocks,  wended  its  way  by  the  side  of  the  suc- 
cessive hills,  and  finally,  gurgling  down  to  a preci- 
pice of  fifteen  or  twenty  feet,  fell  over  it  and  broke 
with  violence  on  a second  bed,  emptying  its  waters 
at  last  into  a river  that  found  its  way  to  the  great 
ocean.  In  the  midst  of  these  wilds  of  the  interior, 
with  its  tropical  forest  teeming  with  luxuriant  vege- 
tation, lived  this  little  lass,  an  artless  product  of 
nature. 

During  the  hours  of  the  day  Panah  played  in 
the  open  air,  with  its  bright  sunlight,  and  at  night 
slept  on  the  straw  mat  inside  the  rude  shelter  that 
composed  her  home.  She  was  a bright-eyed,  brown- 
skinned little  girl,  as  plump  as  a partridge,  and  a 
fine  row  of  pearly  teeth  showed  themselves  when 
she  laughed,  as  she  frequently  did  in  her  play. 
She  was  happy  all  the  day  long  and  a great  fa- 

178 


FOLK-LORE  FROM  AFRICA 


vorite  with  the  other  children  of  the  town  in  which 
she  lived. 

Her  mother  and  father  were  justly  proud  of 
her  and  often  “dashed”  Tando,  the  country  devil, 
in  order  that  he  might  not  vent  his  spite  upon  her. 
She  wore  numerous  charms  to  ward  off  evil  spirits 
and  disease.  Whether  these  served  the  purpose  for 
which  they  were  intended  or  not,  Panah  kept  well 
and  grew  up  into  sturdy  girlhood  straight  as  an 
arrow  and  comely  in  appearance. 

Kufi,  a great  warrior  of  the  tribe  and  the  chief 
adviser  of  the  king,  who  already  had  a score  of 
wives,  offered  to  buy  Panah  for  one.  Her  father 
consented,  but  told  him  she  was  too  young  to  go 
with  him  to  his  hut  then,  and  that  he  must  wait 
until  she  had  been  in  the  Gri-Gri  Bush  and  come 
out.  Kufi  paid  the  girl’s  dowry,  and  “dashed” 
the  parents  in  addition. 

Shortly  after  this  Wamba  and  Ama,  Panah’s 
father  and  mother,  took  her  and  made  a journey 
to  the  coast  to  do  some  trading.  In  the  little 
town  where  they  stopped  a missionary  held  meet- 
ings every  Sunday,  and  curiosity  to  hear  what  the 
“God  man”  was  saying  led  Wamba  into  the  little 
church  house.  The  hymns  that  were  sung  in  his 
own  tongue  made  an  impression  upon  him,  and 
he  began  to  think  upon  them.  The  more  he  pon- 
dered the  more  he  was  impressed,  and  he  resolved 
to  see  the  “God  man”  and  hold  “palaver”  with 

173 


MISSIONARY  STORY  SKETCHES 


him  about  the  things  he  had  been  listening  to. 
Accordingly  he  sought  an  interview.  As  the  simple 
story  of  the  cross  always  charms  and  draws  men, 
so  it  affected  Wamba;  consequently  he  remained 
a longer  time  in  the  town  than  he  might  otherwise 
have  done,  to  hear  about  this  wonderful  God.  His 
conception  of  God  had  not  been  that  of  a kind, 
loving  Father  who  delights  to  protect  His  children 
and  to  make  them  happy.  Such  a God  as  this 
appealed  to  him  and  filled  a long-felt  want  in  his 
nature.  The  next  Sunday  found  Wamba  at  the 
little  church  house  again,  accompanied  by  Ama 
and  Panah,  and  when  service  was  over  he  sought 
again  an  interview  with  the  missionary,  telling  him 
that  he  wished  to  know  more  about  God,  and  that 
he  wished  Ama  and  Panah  to  learn  about  Him  also. 

The  missionary  told  them  as  simply  as  he  could 
about  God’s  love  for  His  children,  and  how  He 
gave  His  own  Son  to  die  for  man’s  sin  that  he 
might  become  reconciled  to  God.  Wamba  listened 
with  intense  interest,  and  declared  that  henceforth 
he  would  “live  for  God.”  The  missionary  asked 
that  Panah  be  allowed  to  attend  the  mission  school, 
and  Wamba  consented,  although  he  remembered 
that  she  had  been  promised  to  Kufi  for  his  w'ife. 
So  Panah  was  left  at  the  mission,  Wamba  and  Ama 
returning  home. 

Kufi’s  indignation  know  no  bounds  when  he 
learned  that  Panah  had  been  left  at  the  mission; 
174 


FOLK-LORE  FROM  AFRICA 


he  at  once  set  about  devising  plans  whereby  he 
might  gain  possession  of  her.  He  hastened  to  the 
king  and  told  him  that  he  had  “dashed”  Wamba 
for  his  daughter,  and  he  had  carried  her  away. 
The  king  sent  and  called  Wamba  to  a “palaver.” 
Wamba  told  the  king  how  he  had  been  impressed 
by  what  the  missionary  told  him  about  God,  and 
ended  by  telling  them  of  his  resolve  to  “live  for 
God”  and  have  Panah  stay  at  “God  man’s  school 
to  learn  book”  and  become  “God  woman.”  The 
earnestness  with  which  he  spoke  impressed  all  pres- 
ent, and  it  was  decided  that  Kufi  must  wait  until 
Panah  returned  to  her  parents. 

This  verdict  did  not  pease  Kufi  by  any  means. 
He  now  began  to  plan  the  destruction  of  Wamba, 
who  seemed  to  find  untold  pleasure  in  his  new- 
found faith.  He  told  Kufi  that  he  intended  to 
make  another  trip  to  the  coast  shortly  to  see  and 
talk  with  the  “God  man”  again ; and  when  Kufi 
offered  to  accompany  him,  he  gladly  assented,  not 
suspecting  any  treachery.  The  night  before  they 
were  to  start  Kufi  invited  Wamba  to  his  hut,  where 
he  and  his  companions  were  feasting,  and  Wamba 
accepted  the  invitation.  Great  was  the  merriment, 
for  Kufi  saw  to  it  that  there  was  plenty  of  rum. 

The  native  African  learns  the  vices  of  Ameri- 
can and  European  civilization  before  he  learns  the 
virtues,  and  rum  finds  its  way  farther  interior- 
ward  than  missionaries.  Wamba  refused  to  par- 
175 


MISSIONARY  STORY  SKETCHES 


take  of  the  rum,  and  Kufi  pressed  upon  him  some 
palm  wine,  which  he  drank.  Suddenly  Wamba 
showed  signs  of  illness  and,  before  many  moments, 
was  in  great  agony.  All  declared  that  he  was 
“witched,”  and  foi'thwith  the  witch  doctor  was  sum- 
moned to  minister  to  the  sick  man  and  to  discover 
the  culprit.  Before  he  arrived,  however,  Wamba 
was  dead.  Great  was  the  commotion  throughout 
the  town  when  this  fact  became  known.  When  she 
heard  it,  Ama  hastened  to  the  place  where  her 
husband  lay  dead. 

In  the  meantime  the  witch  doctor  had  arrived 
and  was  holding  his  mysterious  incantations  over 
the  body.  Spying  Ama  as  she  presented  herself 
before  the  hut,  wailing,  he  cried  out  that  she  who 
stood  before  the  door  was  the  culprit.  Immediately 
she  was  seized  and  bound.  Wamba  was  buried  with 
great  pomp  and  ceremony,  with  the  firing  of  guns 
and  dancing  and  drinking.  Afterwards  a council 
was  held  to  determine  the  punishment  of  Ama. 
She  was  sentenced  to  drink  the  sasswood ; in  vain 
she  protested  her  innocence,  and  entreated  them 
to  release  her.  She  was  only  one  more  victim  to 
Kufi’s  perfidy. 

Ivufi  now  determined  to  get  possession  of  Panah 
at  all  hazards,  and  accordingly  he  presented  him- 
self at  the  school  as  her  uncle  and  demanded  her 
surrender.  Panah  denied  the  relationship  and  re- 
fused to  go  with  him,  and  upon  this  ground  the 
176 


FOLK-LORE  FROM  AFRICA 


missionary  refused  to  give  her  up.  Kufi  threat- 
ened and  entreated,  but  to  no  effect;  finally  he 
left,  saying  he  would  have  her  at  any  cost. 

Returning  home,  he  again  sought  the  king  and 
bespoke  his  aid  in  securing  possession  of  the  girl. 
The  king  sent  for  the  girl’s  uncle  and  commanded 
him  to  bring  the  girl  home,  as  she  had  been  prom- 
ised Kufi  for  his  wife.  Bremba,  Panah’s  uncle, 
went  to  the  school  and  demanded  that  she  be  given 
up,  saying  that,  as  both  her  parents  were  dead, 
he  was  her  rightful  guardian.  Panah  acknowl- 
edged that  he  was  her  uncle,  and  the  missionary 
surrendered  her.  The  poor  girl  was  carried  back 
into  heathenism  much  against  her  will,  to  be  given 
to  a man  whom  she  detested;  but  her  will  was  as 
that  of  a fly  in  a spider’s  web. 

Thus  the  small,  flickering  spark,  ignited  by 
the  torchlight  of  Christianity,  was  extinguished  by 
the  damp,  foul  air  of  paganism.  Panah,  whose 
little  life  seemed  so  promising  in  the  mission,  be- 
came as  the  wilted  bud  that  fades  and  dies  on  the 
diseased  rose  bush.  She  was  only  one  of  the  many 
wives  of  a heathen  warrior,  so  that  the  tiny  seed 
sown  by  the  hand  of  the  faithful  missionary  in 
the  hope  of  a fruitful  harvest  perished  amid  the 
rank  and  poisonous  weeds  of  African  heathenism. 

Perished,  did  I say?  Never!  Truthfully  Car- 
lyle said : “Beautiful  it  is  to  see  and  understand 
that  no  worth  known  or  unknown  can  die  even  in 


12 


177 


MISSIONARY  STORY  SKETCHES 


this  earth.  The  work  an  unknown  good  man  had 
done  is  like  a vein  of  water  flowing  hidden  under- 
ground, secretly  making  the  ground  green ; it 
flows  and  flows,  it  joins  itself  with  other  veins  and 
veinlets,  and  one  day  it  will  start  forth  a visible 
perennial  well.” 

The  good  already  done  in  the  transformation 
of  little  Panah  may  not  be  lost,  but  may,  like  the 
quiet  subterranean  stream,  some  day  burst  forth 
a living  well.  

THE  REJECTED  STONE. 

“Teacher,  this  is  the  first  printed  copy  of  the 
selection  of  native  hymns,  just  issued  from  our 
press.” 

The  speaker  was  a tall,  manly  fellow  about 
eighteen  years  old,  with  the  broad  tribal  mark 
upon  his  forehead.  He  was  smiling  as  if  greatly 
pleased  with  the  little  book  in  his  hand. 

For  quite  a while  we  had  been  spending  our 
evenings  together  trying  to  translate  English 
hymns  into  the  Kroo  dialect.  It  was  rather  an 
arduous  task,  and  the  poverty  of  words  in  the 
native  tongue  made  it  a difficult  one.  However, 
we  had  finally  succeeded,  and  with  his  own  hand 
Twaah  had  set  up  the  type,  and  at  last  it  was 
finished. 

Twelve  years  ago  a native  man  came  to  our 
door,  leading  a scantily  clad  boy  by  the  hand. 
178 


FOLK-LORE  FROM  AFRICA 


He  said:  “Daddy,  I come  to  bring  you  this  boy. 
He  is  my  own  child,  but  I don’t  want  him  to  be 
all  the  same  as  me.  I be  Krooman ; I no  saby 
God ; I no  saby  book ; but  all  the  same  I want  this 
boy  to  be  God  man,  and  saby  God  palaver.” 
“Daddy,”  I said,  “I  can  not  take  the  child, 
for  we  have  more  children  now  than  we  can  com- 
fortably take  care  of.  We  have  not  plenty  rice 
to  eat,  nor  a mat  for  him  to  sleep  on.  It  is  not 
convenient  to  take  him  now.” 

The  old  man  hung  his  head,  and  then  said,  “Let 
him  do  without  rice  and  eat  what  he  can  find” 
(meaning  such  fruit  or  roots  as  he  might  find,  and 
the  little  fish  he  might  catch  in  the  nearby  stream)  ; 
“and  as  for  a place  for  him  to  sleep,  let  him  sleep 
here  under  this  shed ; it  will  not  hurt  him.” 

But  I said,  “No,  daddy,  I am  unwilling  to 
take  your  boy  unless  he  can  be  treated  just  the 
same  as  the  others.”  The  old  man  continued  to 
beg  for  the  lad,  but  I remained  firm. 

After  sitting  around  for  half  a day  he  returned 
to  the  native  town  near  by  for  the  night,  but  be- 
fore the  ringing  of  the  rising  bell  next  morning  he 
was  back  again,  and  came  thus  day  after  day  for 
a week,  begging  that  we  take  the  boy. 

We  finally  yielded  to  the  man’s  earnest  en- 
treaties and  consented  to  take  Twaah  on  trial,  pro- 
viding we  could  get  any  help  for  him. 

Well,  the  way  this  little  Bushman  took  hold 

179 


MISSIONARY  STORY  SKETCHES 


of  things  was  simply  marvelous.  He  showed  un- 
mistakable signs  of  a bright  mind,  and  in  a few 
weeks  he  was  able  to  assist  others,  who  were  there 
long  before  he  was.  Soon  he  began  to  pick  up 
English  words,  and  when  we  gave  him  a book  his 
joy  was  unbounded. 

His  father  never  came  back  to  see  about  him, 
although  from  time  to  time  he  sent  quantities  of 
rice,  dried  fish,  palm  oil,  and  pepper.  We  con- 
cluded he  feared  we  might  ask  him  to  take  the 
child  away  if  he  came,  but  we  had  grown  very 
fond  of  our  little  Ivrooman  and  were  glad  we  did 
not  have  to  part  with  him. 

Years  passed  on  until  Twaah  was  sixteen,  when 
one  day  he  said,  “Teacher,  I would  like  to  talk 
with  you  about  something.” 

“Well,”  said  I,  “you  may  come  in  this  even- 
ing, when  the  prayer-hour  is  over.”  We  always  en- 
courage our  boys  and  girls  to  come  to  us  whenever 
they  have  any  matter  that  perplexes  them,  either 
about  temporal  or  spiritual  things. 

Twaah  came  according  to  appointment.  When 
we  were  seated  he  said : “I  have  not  seen  my  people 
for  many  years.  I would  not  know  my  mother  if 
I should  meet  her,  and  I have  come  to  ask  your 
advice  and  your  permission  to  visit  them  during 
our  vacation.” 

I at  once  gave  my  consent  to  this  request,  for 
I thought  the  visit  would  not  only  benefit  him,  but 
180 


FOLK-LORE  FROM  AFRICA 


his  people  also;  for  this  dear  boy  was  a strong 
believer  in  the  Lord  Jesus  and  had  given  himself 
to  Him  four  years  previously.  He  was  an  ardent 
worker  in  our  little  Church  and  Sabbath-school,  be- 
sides going  to  other  towns,  taking  the  gospel  where 
there  was  no  missionary. 

We  made  preparations  for  his  going,  and  as 
soon  as  the  school  session  was  over  and  the  work 
adjusted,  he  left  for  his  home  on  the  Kroo  coast, 
more  than  two  hundred  miles  away.  When  he 
reached  there  and  made  himself  known,  his  people 
were  delighted  to  see  him ; and  although  he  was 
such  a big  boy,  his  heathen  mother,  much  to  his 
embarrassment,  took  him  upon  her  back  and  walked 
through  the  town,  exclaiming  with  joy  that  Twaah 
was  still  her  baby  boy  and  had  returned  to  her 
again. 

On  the  Sabbath  day  he  gathered  the  people 
around  him,  and  began  preaching  and  teaching 
them  out  of  God’s  Word.  Many  came  to  hear  him 
as  he  stood  preaching  in  the  street.  Some  came 
out  of  curiosity,  being  drawn  by  the  boy  whom 
they  had  known  from  childhood.  They  gazed 
upon  him  in  wonder  and  admiration.  His  words 
fell  like  seed  in  good  soil  and  sprang  up  to  the 
honor  and  glory  of  God. 

When  Twaah  returned,  after  three  months’  so- 
journ among  his  people,  two  men  came  with  him 
to  ask  that  a teacher  be  sent  to  point  them  “God 
181 


MISSIONARY  STORY  SKETCHES 


way,”  as  they  expressed  it.  They  said  they  wanted 
the  light,  but  could  not  find  it  without  help. 

Their  earnestness  was  pathetic.  We  had  no 
regular  missionary  who  could  go  to  them,  there- 
fore one  of  our  native  helpers  was  sent  by  the 
bishop.  He  was  well  received  by  the  believers; 
but  there  were  others,  who  did  not  believe,  and  they 
began  persecuting  the  Christians  and  their  leader. 
They  beat  them  and  disturbed  their  services,  shaved 
the  heads  of  many  of  the  women,  and  rubbed  cay- 
enne pepper  on  their  cleanly-shaven  scalps. 

But  the  more  the  Christians  were  persecuted 
the  more  earnestly  they  prayed  and  the  more  they 
increased  in  numbers.  The  result  has  been  that 
many  have  laid  down  their  charms  and  fetiches  and 
have  accepted  the  Savior. 

Persecutions  have  ceased  now,  and  we  need 
workers  to  go  there  and  teach  the  people  and  help 
them  along  in  the  Christ-life.  We  need  a church 
for  them  to  worship  in.  They  are  growing  steadily 
in  numbers  and  in  faithful  devotion  to  their  newly- 
found  Lord;  but  they  are  “babes”  in  Christ  and 
must  be  fed. 

Twaah  would  remain  among  them  as  their 
teacher,  but  he  is  anxious  to  prepare  himself  thor- 
oughly for  his  life  work,  and  so  diligently  applies 
himself  to  study,  hoping  soon  to  return  among  his 
people  to  pass  on  to  them  what  he  has  received 
from  others. 


182 


FOLK-LORE  FROM  AFRICA 


OUT  OF  HEATHENISM 

Fiercely  the  tropical  sun  beat  upon  a solitary 
traveler  who,  weary  and  footsore,  was  trudging 
along  a narrow  path  through  the  dense  African 
“bush.”  He  had  lost  his  wray  and  become  separated 
from  his  carriers,  and  by  his  endeavors  to  retrace 
his  steps  only  became  more  and  more  entangled. 
At  last  he  uttered  a despairing  cry  and  called 
loudly  the  name  of  his  head  carrier. 

To  his  utter  astonishment,  for  lie  believed  him- 
self hopelessly  lost,  he  heard  a voice  in  response. 
Looking  around,  he  espied  a native  boy  coming 
toward  him.  The  boy  appeared  to  be  about  ten 
or  twelve  years  of  age,  and  wore  nothing  upon  his 
body  save  a loin  cloth.  He  carried  an  empty  bas- 
ket upon  his  head,  and  sauntered  along  with  the 
air  of  one  perfectly  familiar  with  his  surroundings. 

“Come  here,  boy,”  said  the  traveler,  as  the  boy 
advanced  toward  him.  In  the  broken  English  he 
had  picked  up  visiting  the  mission  at  Yallahtown, 
several  miles  distant,  the  lad  greeted  the  stranger. 

“Be  you  big  daddy  come  from  de  ship?”  said 
the  boy. 

“I  am  lost,”  said  the  gentleman.  “I  want  to 
go  to  the  mission  at  Yallahtown.” 

“It  be  too  long  way,  and  I done  walk  plenty,” 
said  the  boy.  “I  take  you  wid  me,  daddy.” 

Anything  seemed  preferable  to  remaining  where 

183 


MISSIONARY  STORY  SKETCHES 


he  was,  so  the  man  followed  the  boy,  who  led  him 
to  his  native  town,  not  far  distant,  the  inmates  of 
which  gave  the  stranger  a kind  welcome,  and  the 
boy’s  father  conducted  him  at  once  to  his  own 
hut;  he  ordered  food  to  be  prepared,  and  did 
everything  in  his  power  to  make  his  visitor  com- 
fortable. The  natives  stood  eying  him  curiously, 
but  withal  kindly,  as  Dakinah — for  that  was  the 
lad’s  name — explained  to  them  that  he  had  lost 
his  way  and  was  going  to  the  mission. 

“Be  you  live  to  come  long  way?”  asked  Da- 
kinah’s  father. 

“I  come  from  the  coast,  and  I want  to  reach 
the  mission  station  at  Yallahtown,”  was  the  an- 
swer. 

“You  no  live  git  dah,  for  dark  ketch  you;  it 
be  too  long  way,”  said  the  native  man,  kindly. 
“To-night  you  sleep  wid  me,  and  to-morrow  we 
go  together  to  dem  place.” 

Thus  urged,  the  man,  whose  name  was  Mr. 
Wesley,  remained  until  the  next  day.  He  felt  es- 
pecially drawn  toward  his  little  preserver  and  very 
grateful  tb  him,  and  so  persuaded  the  boy’s  father 
to  let  him  place  him  in  the  mission  school,  after 
much  palaver. 

After  placing  him  in  the  school,  Mr.  Wesley 
departed  again  for  the  coast  to  superintend  the 
landing  of  a cargo  of  modern  farming  implements 
w'hich  had  been  sent  from  America,  he  having  come 
184 


FOLK-LORE  FROM  AFRICA 


to  make  scientific  experiments  in  agriculture  in  the 
interest  of  a company  seeking  to  develop  the  com- 
mercial interests  of  Africa. 

Five  years  elapsed,  and  then  he  returned  to  the 
United  States,  taking  Dakinah,  who  had  now 
grown  into  a large,  strong  lad,  with  him,  and  the 
boy  then  assumed  the  name  of  his  friend  and  pa- 
tron, and  was  called  Dakinah  Wesley.  Mr.  Wesley 
placed  him  in  an  industrial  school,  so  that  he  might 
learn  to  become  a skilled  mechanic,  and  Dakinah 
studied  hard  and  worked  diligently,  showing  him- 
self an  apt  and  ready  pupil.  But  he  had  not  been 
at  the  school  long  before  he  suffered  the  loss  of  his 
dear  foster  father,  who  died  suddenly  of  pneu- 
monia. 

The  poor  lad  was  almost  prostrated  by  the 
blow,  throwing  him  so  suddenly  upon  his  own  re- 
sources, a comparative  stranger  in  a strange  land. 
But  controlling  his  grief,  he  began  to  look  about 
for  a livelihood.  Mr.  Allen,  a friend  of  Mr.  Wes- 
ley’s and  a farmer,  offered  him  a home  if  he  would 
make  himself  useful,  which  Dakinah  gladly  ac- 
cepted, and  promised  to  render  him  all  the  assist- 
ance in  his  power.  He  accordingly  left  school  and 
went  with  his  new  friend  to  his  home  in  the  north- 
western part  of  the  United  States. 

Dakinah  found  this  home  comfortable,  but  he 
sorely  missed  the  kindly  care  of  his  former  friend. 
He  could  no  longer  attend  school,  for  Mr.  Allen, 
185 


MISSIONARY  STORY  SKETCHES 


himself  an  assiduous  worker,  needed  his  help  upon 
the  farm,  and  Dakinah  worked  both  late  and  early 
with  such  vim  and  energy  that  he  soon  won  the 
confidence  of  his  employer. 

One  day,  as  they  were  cutting  trees  preparatory 
to  clearing  land  near  the  house,  Mr.  Allen  observed 
with  much  pleasure  how  steadily  Dakinah  worked 
at  his  laborious  task,  and  how  the  well-directed 
blows  of  his  ax  sent  the  chips  flying  in  every  di- 
rection. 

“You  use  your  ax  well,  my  boy,”  remarked 
Mr.  Allen. 

“I  do  my  best,”  answered  Dakinah,  “to  make 
every  stroke  tell.” 

“Do  you  always  do  your  best?”  asked  Mr. 
Allen,  studying  the  boy  with  fresh  interest. 

“To  do  my  best  is  always  my  chief  desire.  Mr. 
Wesley  told  me  when  he  put  me  at  the  industrial 
school  to  study  hard,  and  always  do  my  best  in 
everything,  and  I promised  him  I would,  for  I 
wanted  to  learn  all  I could,  so  I could  go  back 
some  day  and  help  my  people.” 

“Do  you  still  want  to  go  back?”  asked  Mr. 
Allen. 

“Yes,  indeed,  sir;  it  is  my  cherished  aim,  and 
if  Mr.  Wesley  had  lived  I should  have  soon  been 
ready  to  return  to  my  home  to  help  my  people.” 

The  conversation  stopped  here,  and  both  re- 
sumed their  work;  but  Dakinah  had  made  a deep 
186 


FOLK-LORE  FROM  AFRICA 


impression  upon  Mr.  Allen  by  his  earnestness  and 
unselfishness,  and  he  decided  that  such  a boy  was 
worthy  of  assistance.  He  felt,  however,  that  the 
boy  was  too  sensitive  to  accept  pecuniary  aid,  and 
besides  he  himself  did  not  favor  such  charity. 

A few  days  afterward  Mr.  Allen  proposed  to 
Dakinah  that  he  run  the  farm  on  shares,  giving 
Kakinah  one-third  of  the  profits  and  he  retaining 
two-thirds;  and  as  Dakinah  had  some  experience 
with  tools,  he  proposed  to  pay  him  for  all  repair- 
ing he  might  do  about  the  place.  Dakinah  gladly 
accepted  the  proposal,  for  he  felt  that  now  he 
would  have  a chance  to  earn  something  toward 
carrying  out  his  long-cherished  plan. 

When  the  agreement  between  the  two  went  into 
effect,  Dakinah  felt  quite  elated  that  he  was  now 
earning  something  for  himself  and  was  not  de- 
pendent upon  Mr.  Allen.  He  applied  himself  dil- 
igently, and  Mr.  Allen  had  no  cause  to  regret  tak- 
ing him  into  partnership.  Thus  a year  passed 
away,  and  both  agreed  that  its  labor  was  very 
satisfactory,  and  the  same  bargain  was  made  be- 
tween the  two  for  the  ensuing  twelvemonth. 

At  the  end  of  three  years  Dakinah  found  him- 
self able  to  return  to  school,  which  Mr.  Allen  urged 
him  to  do,  for  he  was  thoroughly  imbued  with  a 
desire  to  help  the  boy,  now  grown  to  a stalwart 
young  man,  secure  the  training  he  so  much  wished 
for  in  order  that  he  might  return  to  his  native  land 

187 


MISSIONARY  STORY  SKETCHES 


and  assist  his  people.  Dakinah  accordingly  went 
back,  and  at  the  end  of  three  years  finished  his 
course  and  graduated. 

Soon  afterward  he  received  an  appointment  as 
superintendent  of  an  industrial  mission  near  his 
old  home,  and  then  his  cup  of  j oy  was  running  over, 
for  he  had  obtained  the  desire  of  his  heart.  Dur- 
ing the  years  he  was  absent  very  little  change  had 
taken  place  at  his  home,  where,  it  being  some  dis- 
tance from  the  coast,  civilization  had  not  made 
much  advancement  among  his  people.  The  only 
change  perceptible  was  one  for  the  worse:  the  na- 
tives had  fallen  under  the  influence  of  the  curse 
of  rum,  which  threatens  to  sink  Africa  lower  and 
lower  into  the  depths  of  degradation  and  misery. 
The  traders  had  penetrated  far  enough  to  intro- 
duce this  article  of  their  merchandise  among  the 
natives,  and  its  demoralizing  influence  was  fast 
working  havoc  among  them. 

Dakinah  set  to  work  with  a will,  and  before 
long  had  his  school  organized  and  in  good  working 
shape.  Being  familiar  with  the  people,  he  was 
able  to  make  considerable  advancement  among 
them  in  a very  short  time.  He  filled  the  school 
with  native  lads,  whom  he  taught  to  make  little 
household  furnishings;  he  taught  them  carpentry, 
brickmaking,  farming,  etc.,  how  to  read  and  write, 
and  many'  other  useful  tilings.  He  sought  out  the 
chief  men  in  the  tribe  and  succeeded  in  getting 
188 


FOLK-LORE  FROM  AFRICA 


their  assistance  and  co-operation  in  his  fight 
against  the  rum  traffic.  Little  by  little  the  influ- 
ence of  Dakinah  and  his  helpers  began  to  be  felt; 
the  town  assumed  a much  more  thriving  appear- 
ance, the  heaps  of  rum  bottles  began  to  disappear, 
and  the  farms  received  more  attention. 

The  first  visible  fruit  of  his  labor  was  a wooden 
structure  built  in  the  center  of  the  town,  for  re- 
ligious worship  by  the  students  of  the  school. 
Here  on  the  Sabbath,  and  week  days  as  well,  Da- 
kinah taught  them  the  higher  way  of  living  and 
respect  for  their  women.  Slowly  but  surely  Chris- 
tianity, with  its  civilizing  influence,  worked  a great 
change  among  this  tribe. 

Other  workers  joined  Dakinah  in  his  labor  of 
love,  and  his  heroic  spirit  and  untiring  zeal  so  in- 
fluenced them  that  they,  too,  became  thoroughly 
imbued  with  the  love  of  their  work ; and  through 
the  combined  efforts  of  Dakinah  and  his  helpers 
the  field  of  labor  was  enlarged,  other  additions 
were  made  to  the  work  and  a flourishing  Church 
established.  The  ju-jus,  witch  doctors,  and  heathen 
customs  disappeared  entirely  from  the  community ; 
girls  were  no  longer  bought  and  sold  as  wives ; the 
women  were  elevated,  and  respected  and  treated  as 
equals ; thrift  and  tidiness,  temperance  and  civili- 
zation were  everywhere  apparent,  and  the  whole 
tribe  literally  became  transformed.  Soon  this  in- 
189 


MISSIONARY  STORY  SKETCHES 


fluence  spread  far  and  wide,  and  other  tribes  and 
towns  were  uplifted  and  redeemed. 

Dakinah  was  loved  and  revered  by  the  people, 
not  simply  because  he  was  one  of  them,  but  because 
he  made  them  feel  that  he  was  their  friend  and 
desired  to  help  them.  He  lived  to  see  many  good 
results  of  his  labors,  not  only  among  his  own  tribe, 
but  also  among  surrounding  tribes.  When  he  went 
to  his  final  reward  the  good  words  he  wrought  were 
a perpetual  monument  to  his  memory. 

Thus  were  demonstrated  the  possibilities  of  a 
single  human  life  when  lifted  out  of  the  darkness 
of  heathenism  and  degradation  and  equipped  with 
the  accouterments  of  civilization  and  Christianity. 
Millions  in  Africa’s  wilds,  like  Dakinah,  only  wait 
for  the  uplifting  power  of  some  helpful  influence 
to  enkindle  hope  and  lead  to  higher  destiny. 


AN  AFRICAN  PRODUCT. 

Africa’s  material  possibilities  are  wonderful; 
they  are  even  marvelous.  The  largest  gold  de- 
posits in  the  world  are  found  in  Africa.  In  the 
Kimberly  mines  the  value  of  the  diamonds  taken 
from  this  single  little  district,  a few  miles  square, 
reached  a sum  in  excess  of  $400,000,000  in  less 
than  twenty  years.  Cecil  Rhodes,  Alfred  Beit, 
Barney  Barnato,  F.  S.  P.  Stow,  and  Paul  Kruger 
190 


FOLK-LORE  FROM  AFRICA 


obtained  their  enormous  wealth  in  Africa.  Liberia, 
which  is  small  in  comparison  with  the  other  coun- 
tries of  Africa,  has  contributed  not  a little  to  the 
fortune  of  Europeans  and  her  own  citizens.  A. 
Woerman,  of  the  Woerman  Steamship  Company, 
Hamburg,  laid  the  foundation  of  his  now  large 
treasures  in  Liberia  years  ago.  The  great  com- 
mercial and  political  interest  taken  in  Africa  by 
the  Powers  of  Europe  is  chiefly  because  of  its  ma- 
terial value. 

But  Africa  contains  vastly  more  than  material 
wealth.  She  has  to  give  to  the  world  more  than 
gold  and  diamonds  and  other  precious,  inanimate 
substances.  These  are  perishable  and,  while  offer- 
ing large  and  powerful  attractions  to  ambitious  in- 
dividuals and  imperial  nations  to  swell  their  coffers, 
are  but  paltry  in  comparison  with  the  greater  and 
grander  possibilities  which  have  been,  and  are,  con- 
stantly revealing  themselves  in  the  mental  and 
moral  uplift  of  Africans,  as  individuals  of  the  race 
are  given  opportunity  for  Christian  learning  and 
are  brought  in  contact  with  the  benign  influences 
of  the  gospel  of  Jesus  Christ. 

Nothing  equals  an  immortal  soul.  “What  is 
a man  profited  if  he  gains  the  whole  world  and 
lose  his  own  soul?”  or,  “What  will  a man  give  in 
exchange  for  his  soul?”  are  Scriptural  queries  that 
put  tremendous  emphasis  upon  the  value  of  man. 
And  when  that  soul  is  lifted  from  degradation, 
191 


MISSIONARY  STORY  SKETCHES 


who  can  estimate  its  worth  or  measure  its  possibil- 
ities? An  African  lifted  out  of  the  darkness  of 
heathenism  into  the  light  of  civilization  may  not 
in  itself  as  an  act  become  a serious  factor  in  the 
commercial  or  political  life  of  the  continent ; yet 
who  can  forecast  or  calculate  the  influence  of  such 
a moral  transformation  in  the  life  of  a race  or 
people  ? 

Man  is  the  noblest  work  of  God  and  is  there- 
fore greater  than  material  things,  whatever  may 
be  the  value  put  upon  them.  The  untutored  sav- 
age, although  a pagan,  is  for  all  that  superior  to 
the  lifeless  metal  and  senseless  stones  that  lie 
buried  in  the  bowels  of  the  earth,  because  man 
was  made  in  the  image  of  God  and  is  heir  to  im- 
mortal life. 

Our  African  product  of  this  sketch  is  a young 
man  of  the  Bassa  tribe,  whose  history  is  full  of 
interest,  and  whose  life  is  not  without  suggestive 
points  which  bespeak  the  possibilities  of  the  Afri- 
can. Born  of  heathen  parentage  and  reared  in  a 
little  native  town  in  the  interior  of  Liberia,  he  in- 
herited all  the  superstitions  of  his  tribe  and  lo- 
cality. His  home  was  a thatched  hut  built  of 
bamboo  and  daubed  with  mud.  The  simplest, 
crudest  dwelling  it  was. 

Like  all  African  boys,  he  played  in  the  warm, 
bright  sunshine  and  found  keen  delight  in  the 
varied  sports  and  pastimes  of  his  native  heath. 
192 


FOLK-LORE  FROM  AFRICA 


Clothing  he  had  none  save  the  insufficient  and 
soiled  rag  dangling  about  his  loins,  and  even  this 
scant  attire  was  more  off  than  on  as  he  played  with 
his  fellows  in  the  quiet,  meandering  streams  or 
naively  scampered  through  the  interlaced  vines  and 
luxuriant  growth  of  his  forest  home. 

The  Gri-Gri  Bush  and  Devil  Bush  swayed 
a mighty  and  far-reaching  influence  in  the  life  of 
his  community,  and  well  does  he  recall  the  terrible 
impressions  these  ancient  institutions  made  upon 
his  childish  mind  in  those  earlier  days,  when  their 
influence  brooked  no  restraint  from  civilized  law. 
Then,  as  now  in  the  heart  of  Liberia,  devil  worship 
with  all  its  weird  and  uncanny  vagaries  and  mys- 
teries was  the  all-persuasive  law  of  the  African 
universe.  Evil  spirits  filled  the  earth  and  air  and 
sky,  and  frequented  every  nook  and  corner  of  the 
jungles.  They  inhabited  dark  and  deep  caves  and 
recesses,  and  brooded  over  and  about  great  rocks 
and  gigantic  trees  and  uninviting  streams.  They 
were  in  majestic  supremacy  and  were  accounted 
worthy  to  receive  honor  and  homage  of  their 
simple  and  deluded  worshipers;  even  sacrificial  of- 
ferings of  food  and  drink  were  not  despised. 

It  was  a fundamental  law  of  African  existence, 
if  life  would  be  bearable  and  successful,  charms 
and  fetiches  must  be  purchased  of  the  “devil  doc- 
tors” (high  priests  of  the  evil  spirits),  and  these 
worn  upon  the  body  to  ward  off  disease  and  guard 
13  193 


MISSIONARY  STORY  SKETCHES 


against  misfortune  by  propitiating  these  demon 
specters,  otherwise  disastrous  consequences  would 
ensue,  seriously  involving  individuals  and  tribes. 
In  the  midst  of  such  surroundings  and  upon  such 
scenes  our  lad  gazed  with  youthful  amazement. 
He  had  no  other  aspiration  than  that  which  comes 
to  the  average  “bush”  boy,  of  growing  up  in  this 
savage  state  and  becoming  a pronounced  heathen 
with  all  the  weaknesses  of  untrained  and  unen- 
lightened humanity.  Perhaps  his  ambition  was 
to  be  a powerful  native  chief,  rich  in  wives,  chil- 
dren, cattle,  and  land,  or  a formidable  warrior  or 
daring  hunter. 

But  this  was  not  to  be.  The  whole  course  of 
his  life  is  changed.  A kindly  Providence  directed 
better  and  larger  things  for  this  simple  child  of 
nature. 

Waggie  Zene,  the  boy’s  father,  although  a 
heathen  and  chief  of  his  tribe,  had  secret  longings 
for  a better  day  for  his  people,  and  it  was  his 
one  great  desire  to  place  his  little  boy,  the  only 
son  of  his  favorite  and  head  wife,  in  the  Monrovia 
Methodist  Mission,  down  on  the  beach. 

On  reaching  Monrovia  he  went  directly  to  the 
missionary,  whose  interest  and  love  for  the  natives 
was  well  known,  her  name  having  been  carried  far 
into  the  interior.  Addressing  her  in  the  best  Eng- 
lish he  could  command — the  boy  trembling  in  the 
meanwhile  with  fear  and  holding  tightly  to  his 
194 


FOLK-LORE  FROM  AFRICA 


father’s  hand  as  the  missionary  approached,  as  this 
was  the  lad’s  first  time  out  of  the  native  town — 
Waggie  Zene  spoke  in  labored,  faltering  inflec- 
tions : 

“Mammy — news  ketch — we  town — you  be  £God 
woman’ — you — like  country  people — you — teach 
country  man  pickaninny  book.  Dat  ting — he  be 
good  for  true.  We — thank  you — plenty,  mammy. 
Bassa  man — long  time  he  be  fool  too  much — dis 
time — he  no  be  big  fool  like  tudder  time — he  all 
same — Kroo  man  and  Vey  man  now.  He — learn 
book — dis  time.  I bring — you- 'dis  pickaninny. 
He — be  my  boy  first  time — now — he — be — your 
boy — dis  time.  I be  Bassa  man — I — no — saby — 
book.  Dis  boy — spose  he  saby  book,  he  pass  me 
too  much  far  and  ketch  Merican.  I — give — 

you — dis — boy — mammy.  Teach  him — plenty — 
book,  so — he  head  be — big  wid  Merican  sense. 
Bomby — den  he  be — big  man  for — we — country. 
Den — he  no  lib  do  all  dem  same  ting  we  do  in 
we  country.  Den — he  be  we  teacher  and  chief. 
We — country  be  fine  too  much  proper  all  same 
Merican  country.” 

This  speech,  though  in  broken  and  struggling 
English,  was  not  without  force,  as  Waggie  Zene 
suited  his  inflection  and  gestures  to  his  thoughts 
and  words.  It  made  a deep  and  favorable  impres- 
sion on  the  missionary ; furthermore,  the  silent  lan- 
guage of  the  boy’s  winsomeness  and  his  bright  and 
195 


MISSIONARY  STORY  SKETCHES 


kindly  eyes  added  strength  to  his  father’s  plea  in 
his  behalf.  Such  a lad  made  a good  accession  to  the 
school.  On  receiving  a favorable  reply,  Waggie 
Zene  thanked  the  missionary  in  his  own  native  way, 
and,  to  show  his  thanks  more  tangibly,  reached 
down  and  took  a wrhite  chicken  out  of  his  bamboo 
basket,  and  also  measuring  a kru*  of  rice,  handed 
these  to  the  missionary.  The  gift  was  an  expres- 
sion of  appreciation  of  the  good  woman’s  kind- 
ness, and  likewise  a sort  of  advanced  installment 
payment  for  the  child’s  education.  Then,  seek- 
ing to  loosen  the  boy’s  tight  grasp  on  his  hand, 
he  gently  pushed  him  towards  the  outstretched 
hands  of  the  missionary,  who,  receiving  and  caress- 
ing him,  said  to  Waggie  Zene,  “All  right,  I will 
take  good  care  of  Dawah” — that  was  the  boy’s 
name — “and  do  my  best  in  training  him.” 

“Come,  my  child,  I will  not  hurt  you,”  said 
the  missionary,  speaking  in  the  Bassa  language, 
and  with  a tone  that  revealed  tenderness  and  love. 
Dawah,  yielding  to  her  entreaties,  fell  into  her 
lap,  covering  Iris  face  with  the  ample  folds  of 
her  dress. 

Waggie  Zene,  seeing  an  opportunity  to  with- 
draw from  the  room  while  Dawah’s  back  was  to 
him,  slipped  out  and  was  soon  down  to  the  water- 
side in  his  little  canoe,  which  skimmed  the  water 
under  his  regular  and  vigorous  paddling  like  a 


Kru,  an  African  measure  equivalent  to  half  a bushel. 

196 


FOLK-LORE  FROM  AFRICA 


thing  of  real  life.  The  sight  of  Cape  Mesurado 
and  Monrovia  with  its  cluster  of  houses  and  prom- 
inent buildings  soon  disappeared  as  he  made  the 
many  bends  and  turns  of  the  river.  The  tide  was 
in  his  favor,  and  his  little  boat  bore  him  on  the 
placid  stream  as  though  propelled  by  steam  or 
electricity.  Soon  he  reached  home,  and  the  news 
of  Dawah’s  living  with  the  missionary  spread  far 
and  wide  among  the  surrounding  tribes. 

Dawah,  when  he  turned  and  looked  around  the 
room  and  failed  to  see  his  father,  began  to  cry  bit- 
terly and  furiously.  Nor  would  he  be  consoled. 

“Dardar ! Dardar !”  he  called,  piteously,  the 
large  tears  willing  up  in  his  bright  eyes  and 
streaming  down  his  cheeks.  Hearing  no  response, 
he  nervously  looked  about  him,  brushed  away  the 
tears  with  his  hand,  and  rushed  wildly  for  the  open 
door,  determined  to  find  his  father.  He  would 
have  run  away  but  for  the  alertness  and  agility 
of  one  of  the  larger  boys  of  the  mission,  who  caught 
him  and  brought  him  back,  his  lithe  uncovered 
body  vehemently  wriggling  in  all  sorts  of  shapes 
and  angles  as  he  tried  to  escape,  in  the  assertion 
of  his  savage  nature.  But  this  was  not  for  long; 
the  sight  of  a large  ripe  banana  and  mango  plum 
had  a soothing  effect  upon  the  boy  as  they  were 
handed  him  by  the  teacher.  They  were  eaten  in 
childish  haste  and  heartiness,  and  soon  the  tears 
and  sobs  were  no  more,  and  Dawah  was  fast  asleep 
197 


MISSIONARY  STORY  SKETCHES 


on  the  mat  by  the  side  of  his  new  friend,  whom  he 
soon  learned  to  love  and  call  “teacher.” 

Dawah  was  like  a fragrant  flower  that  budded 
and  blossomed  in  the  sunshine  and  showers  of  his 
tropical  clime.  It  was  delightful  to  watch  his  grad- 
ual unfolding.  He  grew  rapidly,  and  Jus  new 
home,  like  his  native  heath,  was  congenial  to  him. 
In  a few  years  he  became  a large  boy,  and  his 
mental  and  moral  growth  was  as  perceptible  as 
was  his  physical. 

He  remained  in  the  mission  six  years  and  re- 
ceived instruction  in  the  common  English  branches, 
together  with  religious  and  industrial  training  of 
the  home.  This  molded  his  life  anew  and  awakened 
dormant  energies  and  impulses  for  larger  prepara- 
tions and  usefulness.  Contact  in  such  a home  fur- 
nishes many  opportunities  and  lessons  not  found 
in  text-books,  and  this  boy’s  mind  was  alert  and 
eager  to  receive  impressions  in  this  new  life  and 
situation.  His  teacher  was  well  pleased  with  his 
progress  in  his  books,  and  he  won  many  a prize 
for  proficiency  in  study  and  for  his  remarkable 
memory  in  committing  long  and  involved  para- 
graphs of  Scripture  and  hymns.  He  liked  to 
work,  and  when  anything  important  had  to  be  done 
requiring  special  care,  Dawah  was  always  the  one 
to  do  it.  He  was  thoughtful,  faithful,  and  reliable. 
He  enjoyed  play  with  a keen  relish,  and  his  merry 
laughter  and  innocent  fun  always  brought  added 
198 


FOLK-LORE  FROM  AFRICA 


pleasure  to  the  home  and  class-room.  He  was  a 
favorite  with  his  associates. 

“Dawah!”  called  his  teacher  one  day,  as  he 
threw  down  a heavy  load  of  wood  in  the  yard, 
which  fell  to  the  ground  with  a loud  noise.  He 
had  cut  it  in  the  woods  two  and  one-half  miles 
away,  and  this  was  his  sixth  load  for  the  day. 

Noticing  it,  his  teacher  said,  earnestly,  “My 
boy,  you  must  not  carry  such  heavy  loads ; they 
will  injure  you.” 

“But  I am  well  and  strong,  teacher,”  he  quickly 
replied,  “and  I don’t  mind  it.” 

“That  may  be,  my  boy ; but  there  is  no  neces- 
sity at  all  for  that.  I must  see  that  each  boy  has 
a just  division  of  the  work,  so  that  you  will  not  be 
imposed  upon.  Such  heavy  bundles  will  flatten 
your  head  and  dwarf  your  body.  I want  you  to 
have  your  full  strength  in  body  as  well  as  in  mind.” 
“Thank  you,  teacher;  I will  always  remember 
what  you  say.” 

Placing  her  hands  gently  upon  his  head,  and 
speaking  in  tones  of  love  and  tenderness,  she  said, 
“What  I called  you  for,  Dawah,  is  to  talk  with 
you  about  some  plans  I have  for  you.” 

“What  are  they,  teacher?” 

“Well,”  speaking  slowly  and  thoughtfully,  “I 
am  thinking  that  I ought  to  send  you  to  America, 
that  you  may  continue  your  education  there,  under 
the  best  possible  conditions,  and  afterwards  take 
199 


MISSIONARY  STORY  SKETCHES 


the  medical  course.  Doctors,”  she  continued,  “are 
so  much  needed  in  Liberia.  The  mortality  here  is 
so  great,  not  so  much  because  of  the  climate,  but 
because  there  are  so  few  physicians,  no  hospitals, 
and  so  great  a lack  of  wisdom  respecting  the  laws 
of  health,  hygiene,  and  sanitation.  There  is  a 
great  work  for  the  skilled  physician.  No  class  of 
professional  men  are  in  more  demand  than  they. 
What  do  you  think  of  this,  Dawah?” 

“O,  teacher!”  he  exclaimed.  “You  are  right; 
that  is  what  is  needed!  O,  send  me  to  America, 
and  I promise  you  that  I will  do  my  best  to  come 
up  to  your  expectation.”  The  eloquence  of  action 
was  added  to  Dawah’ s words,  as  he  jumped  around 
the  room,  thoroughly  carried  away  with  the 
thought. 

The  missionary’s  plans  carried,  and  in  due  time 
Dawah,  now  a young  man,  embarked  for  the 
United  States  to  extend  his  studies  so  as  to  be  pre- 
pared for  the  medical  profession.  He  entered 
Walden  University,  and  after  several  years  of 
hard  study  finished  the  academic  course  and  passed 
the  entrance  examination  for  his  entrance  in  Me- 
harry  Medical  College.  In  due  course  he  grad- 
uated from  the  institution,  standing  as  high  as 
scores  of  others  born  under  superior  advantages. 
While  pursuing  his  studies  he  honorably  supported 
himself,  and  thus  maintained  his  manhood. 

He  returned  to  Africa  after  an  absence  of 


200 


FOLK-LORE  FROM  AFRICA 


eleven  years,  and  entered  upon  the  work  of  his 
noble  profession. 

Such  examples  bespeak  promise  and  hope  for 
Africa,  and  likewise  furnish  convincing  argument 
in  favor  of  Christian  missions. 

What  an  inviting  sphere  of  activity,  and  what, 
a pleasing  future  lies  before  him ! 

The  practice  of  medicine  in  Africa,  where  stub- 
born diseases  have  reaped  such  awful  harvest 
through  the  long,  long  centuries,  and  where  sani- 
tary measures  have  scarcely  begun  to  operate,  is 
a Godsend.  Africa  needs  no  messengers  more  ur- 
gently, than  Christian  physicians,  who  in  the  prac- 
tice of  the  healing  art  perform  a service  of  un- 
speakable value  to  mankind. 

The  services  of  Dr.  S.  M.  E.  Goheen,  a medi- 
cal missionary  of  the  Liberia  Mission  in  1836, 
were  of  incalculable  value  in  those  days  when  dis- 
ease and  death  made  frightful  inroads  among 
colonists  and  missionaries.  His  name  stands  high 
among  the  immortals  of  that  consecrated  band  of 
men  and  Avomen  of  that  early  period  who  ser\red 
the  cause  of  foreign  missions  and  who  labored  for 
Africa’s  redemption. 

Our  African  product,  therefore,  in  line  with 
the  professional  labors  of  the  beWed  and  sainted 
Goheen,  has  a noble  work,  a great  work,  and,  with 
his  tribal  identity  and  intimate  knowledge  of  ab- 
original customs  and  dialects,  is  well  prepared  to 
201 


MISSIONARY  STORY  SKETCHES 


render  Liberia  and  Methodism  great  and  valuable 
service.  May  he  possess  all  the  qualities  of  brain, 
heart,  and  life  that  shall  make  him  a skillful  and 
successful  physician  and  a perennial  blessing  to 
suffering  humanity  in  Africa. 

“All  that  a man  hath  will  he  give  for  his  life,” 
is  a maxim  of  universal  application.  The  physi- 
cian, therefore,  who  provides  the  remedies  to 
guard,  preserve,  and  support  life,  and  to  battle 
with  stubborn  disease,  is  a benefactor  to  mankind 
and  richly  deserves  the  lasting  gratitude  of  his 
fellow’s. 

It  is  a source  of  encouragement  to  know  that 
our  product  has  the  increasing  respect  and  love 
of  his  compatriots,  and  his  reputation  as  a skillful 
physician  is  growing  with  the  years.  May  his 
record  ever  be  worthy  and  his  service  such  as  shall 
immortalize  his  name ! 


GETTING  SAVED 

At  the  daily  prayer  services  we  had  been  talk- 
ing to  our  people  concerning  the  need  of  personal 
acceptance  of  Christ.  They  had  been  under  re- 
ligious instruction,  and  many  of  them  were  trying 
to  live  according  to  the  New  Testament  standard. 

One  night  we  had  for  our  lesson  the  story  of 
Nicodemus  and  the  new  birth.  They  were  very 
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FOLK-LORE  FROM  AFRICA 


much  interested,  and  every  one  who  had  not  al- 
ready experienced  what  it  is  to  be  “born  again” 
was  anxious  to  come  into  this  close  relation  with 
Christ. 

After  the  meeting,  which  was  of  unusual 
warmth  on  this  particular  night,  one  of  the  boys, 
Twado,  came  up  and  earnestly  said  that  he  wanted 
to  know  more  about  Jesus.  In  his  eyes  was  every 
sign  of  anxiety  and  heart -longing. 

We  retired  to  a small  room  to  talk  the  matter 
over,  and  to  sing  and  pray.  For  an  hour  we  read 
together  from  St.  John’s  Gospel,  and  I talked  and 
explained  the  Word  to  him.  Then  we  knelt  down 
to  pray,  with  the  open  Bible  before  us. 

No  sooner  were  we  on  our  knees  than  Twado 
seemed  to  lose  all  thought  of  my  presence  and  be- 
gan calling  mightily  to  God  to  save  him  from  his 
sins.  He  threw  himself  upon  the  floor  and  cried 
aloud  for  pardon,  praying  in  both  English  and 
in  his  native  tongue.  There  he  lay  wrestling  in 
agony  for  some  little  time,  when  his  pleadings 
were  suddenly  changed  into  shouts  of  joy  and 
gladness,  as  he  cried : “I  am  saved ! I am  saved !” 

Then,  with  beaming  face  and  clapping  hands, 
he  sang: 

‘ ‘ I am  so  wondrously  saved  from  sin  ; 

Jesus  so  sweetly  abides  within. 

There  at  the  cross,  where  He  took  me  in, 
Glory  to  His  name  !” 

203 


MISSIONARY  STORY  SKETCHES 


Twado’s  face  was  illuminated  and  beautiful. 
Eagerly  he  seized  my  hand,  saying : “I  have  found 
Jesus,  and  He  is  my  Savior.  He  is  precious 
to  me.” 

This  was  the  beginning  of  a revival  of  religion. 
Before  the  meetings  closed  every  one  on  the  sta- 
tion was  rejoicing  in  Jesus’  love.  The  fire  began 
to  burn  elsewhere,  and  soon  other  stations  were 
ablaze  with  religious  fervor.  Conviction  was 
abroad  among  the  people,  and  there  were  many 
contrite  ones  who  flocked  to  the  altar  by  scores 
yearning  for  salvation.  Weeping  penitents  were 
everywhere— in  the  churches,  homes,  streets,  and 
highways — seeking  the  Lord.  Natives  from  the 
heathen  towns,  with  downcast  countenances,  were 
seen  along  the  paths  and  in  the  groves  under  deep 
conviction  of  sin  imploring  God  for  forgiveness. 
Without  restraint  or  disguise  they  gave  vent  to 
their  feelings,  weeping  and  praying  aloud  wher- 
ever they  were. 

The  following  incident  has  been  told  by  one 
of  the  missionaries,  showing  how  the  natives  were 
affected  in  a similar  revival  some  years  previous 
to  this: 

“In  the  highest  state  of  the  excitement,  after 
the  burial  of  our  little  boy  I was  out  at  the  grave- 
yard superintending  the  clearing  away  of  the 
weeds  and  improving  the  missionaries’  burying- 
ground.  Large  numbers  of  the  natives  were  under 
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FOLK-LORE  FROM  AFRICA 


deep  conviction.  Some  of  them  had  not  partaken 
of  food  for  several  days.  They  were  solemnly 
pacing  through  the  grounds  or  lying  prostrate  full 
length  on  the  graves,  on  the  damp  earth,  under  a 
sun  almost  vertical,  with  only  their  heads  covered 
with  their  rude  cloth. 

“When  asked  what  they  were  doing,  their  an- 
swer was,  ‘Live,  pray,  find  God.’  Fearing  their 
native  superstition  might  have  something  to  do 
with  their  praying  in  the  burial  ground  and  lying 
on  the  graves,  they  were  advised  to  abandon  these 
places  and  told  they  could  find  the  Lord  at  home 
or  otherwise.  They  at  once  ceased  this  objection- 
able feature  in  their  conduct.  Many  of  them  were 
converted.  They  gave  very  clear  accounts  of  their 
conversion,  relying  in  the  blood  of  the  Crucified.” 

Like  the  revival  described  by  the  missionary, 
this  one  also  made  a profound  impression  on  the 
natives,  and  hundreds  were  brought  into  the  fold 
of  Christ.  The  Churches  witnessed  unusual  times 
of  refreshing  from  the  presence  of  the  Lord;  the 
people  were  quickened  in  the  faith  and  spiritual 
life;  the  spirit  of  grace  and  supplication  was  co- 
piously poured  out  upon  the  people. 

Not  only  are  there  instances  of  sudden  out- 
breaks of  religious  enthusiasm  such  as  this  on  the 
field,  but  salvation  has  come  in  quiet  ways  un- 
der the  influence  of  the  preached  Word  and  other 
means  of  grace. 


205 


MISSIONARY  STORY  SKETCHES 


There  is  the  case  of  a young  man  in  one  of 
our  towns  who  rather  scoffed  at  the  idea  of  re-  * 
ligion.  He  would  not  listen  to  the  gospel,  nor 
would  he  come  into  our  meetings.  It  seemed  to  be 
a delight  to  him  to  stride  by  the  open  door  of 
the  church  while  the  people  were  engaged  in  wor- 
ship. One  Sabbath  morning,  however,  when  the 
rain  came  down  in  torrents,  this  young  man  was 
seen  in  the  audience  among  the  faithful  few  who 
had  braved  the  storm  on  that  day.  His  demeanor 
wras  quiet  and  reverential,  despite  his  skepticism 
regarding  Christianity.  His  presence  in  church 
was  surprising,  the  more  so  on  such  a day. 

I afterwards  learned  that  his  motive  was  to 
hear  the  new  missionary,  who  had  recently  arrived 
in  the  country.  Well,  the  service  opened ; the  Holy 
Spirit  was  present,  and  His  presence  was  deeply 
felt  in  all  hearts.  The  missionary  spoke  wTith  great 
liberty;  his  theme,  “Contrary  Winds,”  and  his 
text  the  words  found  in  St.  Mark’s  Gospel:  “And 
He  saw  them  toiling  and  rowing ; for  the  wind  was 
contrary  unto  them ; and  about  the  fourth  watch 
of  the  night  He  cometh  unto  them,  walking  upon 
the  sea,  and  would  have  passed  by  them.” 

The  preacher  talked  about  the  storm  on  the 
Sea  of  Galilee,  where  the  disciples  were  toiling  and 
rowing,  and  how  Jesus  came  to  them  in  their  ex- 
tremity, calming  the  fury  of  the  winds  and  rescu- 
ing the  despairing  ones.  Then  the  application  of 
206 


FOLK-LORE  FROM  AFRICA 


the  lesson  was  made,  producing  a deep  impression 
upon  all.  The  young  man  listened  attentively  to 
the  discourse.  He  felt  that  the  sermon  was  a 
direct  message  to  him,  for  like  the  storm-tossed 
disciples  of  old,  he  was  beset  by  contrary  winds, 
and  his  weary  soul  longed  for  some  safe  anchorage 
from  the  surging  billows  and  a Divine  Pilot  to  con- 
duct him  there. 

The  service  over,  he  went  quietly  and  quickly 
away  to  hide  the  deep  emotion  caused  by  the  ser- 
mon. Several  days  later  he  came  around  to  the 
mission  house  and  asked  for  the  missionary,  to 
whom  he  said:  “My  dear  sir,  I have  had  no  peace 
of  mind  since  I heard  your  discourse  a few  days 
ago  on  ‘Contrary  Winds.’  That  represents  my 
condition  exactly.  I am  tossed  about,  and  I want 
peace.  Tell  me  how  to  find  it.” 

The  missionary  prayed  and  talked  to  him, 
trying  to  lead  him  into  the  light.  The  young 
man  went  away  somewhat  helped,  but  yet  having 
a heavy  heart.  His  purpose,  however,  was  fixed: 
he  was  determined  to  find  Christ. 

Three  days  later  he  again  returned  to  the  mis- 
sionary with  a happy  heart,  saying  that  he  had 
at  last  found  Jesus  and  that  great  peace  flooded 
his  soul.  His  conversion  was  a town  topic.  It 
had  a salutary  effect  upon  his  worldly  associates, 
who,  like  him,  sought  and  found  salvation.  And 
there  was  great  joy  in  that  city. 

207 


MISSIONARY  STORY  SKETCHES 


In  Beaboo,  one  of  the  interior  towns,  there  was 
a native  young  man  who  had  an  attack  of  rheu- 
matism. His  people  insisted  upon  his  going  to  the 
“devil  doctor”  for  treatment.  The  young  man 
hesitated,  but  was  finally  persuaded  by  his  heathen 
relatives.  This  is  his  own  story: 

“They  put  me  in  the  ‘devil  doctor’s’  hands  for 
treatment.  I was  not  allowed  to  bathe,  nor  to  have 
my  hair  cut.  We  made  many  sacrifices  of  dogs 
and  fowls  to  the  ‘devil  doctor.’  All  of  the  bones 
were  kept,  and  these  I was  compelled  to  wear 
around  my  neck.  The  ‘devil  doctor’  made  medicine 
for  me  and  gave  me  many  fetiches  to  wear  upon 
my  body.  I did  not  get  better  under  such  treat- 
ment. One  night  I dreamed  that  the  thing  I was 
doing  was  not  right,  and  I made  up  my  mind  to 
leave  there  and  go  to  the  mission  station  that  I 
heard  of.  I told  the  ‘devil  doctor’  that  I was  bet- 
ter and  I was  going  home.  He  was  quite  willing 
for  me  to  go,  for  he  knew  that  I was  not  better, 
and  he  thought  that  I would  soon  return,  bringing 
larger  dashes  and  money  from  my  people.  He 
gave  me  plenty  of  medicine  and  several  more  fe- 
tiches ; told  me  not  to  eat  rice  from  my  own  farm, 
nor  to  allow  fish  to  be  brought  in  my  house.  I 
went  home,  but  continued  to  grow  worse. 

“The  dream  repeated  itself,  and  I called  my 
wife  and  told  her  I was  going  to  the  mission  house 
to  see  if  they  could  do  any  tiling  for  me.  When 
208 


FOLK-LORE  FROM  AFRICA 


I reached  the  mission  I took  off  my  charms  and 
gave  them  to  my  father  and  told  him  to  burn 
them.  I knew  they  were  false,  and  I wanted  the 
truth.  I had  not  only  come  to  the  mission  be- 
cause I was  sick,  but  also  because  I wanted  to  do 
‘God  way’  and  leave  heathen  way  behind.  I went 
into  the  service,  it  being  Sunday,  and  noticed  the 
interpreter  did  not  ‘pass  the  word’  correctly.  He 
was  afraid  to  tell  the  people  just  what  the  mis- 
sionary was  saying,  and  he  told  them  what  pleased 
him.  This  greatly  troubled  me,  and  when  I had  a 
chance  I told  them  just  what  was  said.  They 
did  not  like  me  and  said  I would  break  down  the 
country.  So  they  began  to  persecute  me.  I was 
beaten,  and  they  took  my  child  from  me.  I 
prayed  to  God,  and  got  my  child  back  again  and 
put  it  in  the  mission  also.  Now  we  are  all  happy, 
for  I am  not  only  cured  in  body,  but  in  soul  also. 
I have  found  the  true  light.  My  wife  and  child 
both  rejoice  in  the  light  that  has  come  to  us.  We 
have  sworn  to  break  off  from  heathen  life  and 
serve  the  Lord.” 

The  conversion  of  old  King  Hodge,  one  of 
the  most  influential  kings  on  the  Liberian  coast, 
was  an  interesting  one,  and  perhaps  one  of  the 
most  valuable  to  the  cause  of  missions. 

King  Hodge  was  king  of  the  Gidebo  or  Grebo 
people,  who  lived  at  Big  Town.  This  is  a large, 
native  town  near  Harper,  Cape  Palmas. 

14  209 


MISSIONARY  STORY  SKETCHES 


One  day  one  of  our  missionaries  went  over  to 
Big  Town  to  talk  to  the  natives  there.  King 
Hodge  heard  what  was  said,  and  it  greatly  pleased 
and  interested  him.  He  asked  the  missionary  to 
come  back  and  tell  him  more  about  the  “God  pa- 
laver.” This  he  did,  and  King  Hodge  was  con- 
verted, becoming  a strong  advocate  for  the  spread 
of  the  gospel  among  his  tribe.  He  afterwards  be- 
came a preacher  and  spoke  with  great  power. 

This  was  the  beginning  of  a prosperous  work 
among  the  natives  of  Big  Town.  They  built  for 
themselves  a thatch  church,  which  was  soon  too 
small,  when  another  and  more  substantial  one  was 
erected  and  crowds  of  his  people  joined.  It  was 
during  this  time  that  the  use  of  sasswood  was  dis- 
continued among  this  branch  of  the  Gedebo  peo- 
ple. Other  crude  and  inhuman  practices  were  also 
discontinued. 

Polygamy  is  practiced  among  the  Gedebo  peo- 
ple, as  is  customary  among  all  African  tribes ; but, 
following  the  example  of  King  Hodge,  many  de- 
nounced polygam}r  and  embraced  the  Christian 
system  of  marriage,  meekly  seeking  to  live  accord- 
ing to  the  teachings  of  Christ  and  the  apostles. 

Years  afterwards,  when  the  old  king  was  dy- 
ing, he  sent  for  the  missionary  and  caused  his  will 
to  be  written,  in  which  he  bequeathed  his  children 
and  tribe  to  the  Church  of  his  choice.  Thus  his 
tribe  and  family  were  placed  within  the  bosom  of 
the  Church.  «J10 


FOLK-LORE  FROM  AFRICA 


Many  of  his  girls  and  boys  were  put  in  the 
mission  homes  and  schools,  and  have  since  devel- 
oped into  strength  and  usefulness  to  the  Church 
and  country. 

The  most  encouraging  feature  of  missionary 
work  in  Africa  is  the  conversion  of  the  untutored 
savage,  his  transformation  from  moral  night  to 
the  marvelous  light  of  the  gospel  of  Christ.  This 
work — seeking  first  the  kingdom  and  righteousness, 
is  paramount. 

The  African  is  a splendid  subject  for  evangel- 
ism. His  simple,  childlike  faith,  his  docility,  and 
sympathetic  heart,  like  the  fertile  soil  of  his  native 
heath,  is  virgin  ground  for  gospel  seed.  He  is 
not  an  atheist,  nor  has  he  the  ancient  and  effete 
civilization  of  Asiatic  countries.  He  is  intensely 
religious,  and  his  religion  is  as  much  a part  of 
himself  as  his  arm  or  leg.  To  him  the  universe  is 
controlled  by  spirit,  and  his  creed  is  to  be  in  peace- 
ful harmony  with  the  great  world  of  spirits. 

While  his  religious  instincts  seem  out  of  har- 
mony with  Christian  principles  and  often  find  ex- 
pression in  brutal  practices,  nevertheless  his  abid- 
ing faith  in  a higher  power  to  direct  and  control 
the  affairs  of  men,  if  properly  cultivated  and  di- 
rected, will  eventually  lead  him  to  accept  the  whole 
truth  of  Christ. 

Like  mankind  everywhere,  he  deeply  needs  sal- 
vation through  Jesus  Christ.  When  Christ  is  pre- 
211 


MISSIONARY  STORY  SKETCHES 


sented  and  exalted  before  him,  he  is  wondrously 
drawn  to  Him.  The  silent  power  of  our  holy  re- 
ligion, in  precept  and  practice,  is  the  only  and 
true  remedy  for  Africa.  There  is  no  other. 


CLASPING  HANDS  WITH  AFRICA 

“The  spirit  of  Melville  B.  Cox,  our  first  mis- 
sionary to  Africa,  yet  lives,  and  his  immortal  words, 
‘Let  a thousand  fall  before  Africa  be  given  up,’ 
I fancy  I hear  again,”  was  the  remark  of  an  el- 
derly lady  as  she  congratulated  the  speaker  who 
had  made  the  principal  address  of  the  evening  in 
connection  with  the  anniversary  services  of  the  Mis- 
sionary Society  held  at  the  annual  session  of  one  of 
our  Southern  Conferences. 

She  passed  down  the  aisle  of  the  church  lean- 
ing on  the  arm  of  a friend,  for  she  required  sup- 
port in  walking.  She  was  not  as  strong  as  in 
former  years ; old  age,  with  its  attendant  disabili- 
ties, was  approaching.  But  her  heart  was  as 
young  as  ever,  and  her  enthusiasm  for  foreign 
missions  was  as  great  as  when  she  first  responded 
to  the  call,  many  years  ago,  and  laid  herself  upon 
God’s  altar. 

At  the  door  of  the  church  had  gathered  a 
group  of  young  men  and  women,  earnestly  dis- 
cussing the  address  to  which  they  had  intently 
212 


FOLK-LORE  FROM  AFRICA 


listened.  The  message  evidently  had  made  a pro- 
found impression  upon  these  members  of  the  Ep- 
worth  League  branch  of  their  local  Church,  who 
constituted  the  special  committee  on  missions,  hav- 
ing “Africa”  as  the  topic  for  discussion ; and  the 
character  of  the  study  for  the  month  was  such  as 
required  information  that  could  best  be  given  by 
one  having  large  acquaintance  with  the  field  and 
knowing  its  essential  needs.  Now  they  were  very 
anxious  to  know  more  about  Africa,  the  least 
known  of  the  great  fields  of  the  Church,  and  par- 
ticularly Liberia,  the  oldest  of  our  foreign  missions. 

The  remark  of  the  lady  touching  Melville  B. 
Cox,  whose  name  is  a household  word  throughout 
Methodism  and  whose  ringing  watchword  never 
ceases  to  inspire,  at  once  made  her  an  object  of 
attention.  What  she  said  was  repeated  and  com- 
municated to  the  group,  and  it  soon  became  known 
that  she  was  a retired  missionary  from  Africa, 
having  labored  for  many  years  in  Liberia,  and  was 
the  only  living  link  connecting  the  early  days  of 
the  Liberia  mission,  immediately  following  the 
death  of  Cox,  with  the  present.  She  was  tempo- 
rarily residing  with  friends  in  the  village. 

Being  introduced  to  the  young  people  by  the 
pastor,  she  commented  at  length  on  the  address  of 
the  evening,  and  on  learning  of  their  plans  and 
work  in  relation  to  Africa,  warmly  commended 
their  proposed  program,  and  in  response  to  their 
213 


MISSIONARY  STORY  SKETCHES 


urgent  invitation  she  kindly  consented  to  make  an 
address  on  “Liberia,  and  Our  Work  There.” 

When  bidding  them  good-night,  she  said : 
“Young  friends,  you  can  not  imagine  how  happy 
I am  to  see  such  continued  and  growing  interest 
in  Africa.  We  can  not  be  faithful  to  God  and 
leave  Africa  out  of  our  thoughts  and  prayers  and 
plans.  We  are  under  bonds  to  the  ‘Dark  Conti- 
nent.’ ” 

Referring  particularly  to  Liberia,  she  said, 
with  a tremor  in  her  voice : “After  twenty-five  years 
of  service  there  I must  confirm  the  judgment  of 
our  first  missionary,  who  said,  after  a survey  of 
the  field:  ‘There  is  not  in  the  wide  world  a field 
that  promises  the  sincere  efforts  of  a Christian 
community,  a richer  harvest.  There  is  not  in  the 
wide  world  a spot  to  which  Americans  owe  so  much 
to  human  beings  as  to  this  same  degraded  Africa.’ 
May  your  work,”  she  concluded,  prayerfully  and 
with  deep  emotion,  “be  blessed  of  the  Lord  and 
yield  an  abundant  harvest  in  the  years  to  come, 
to  the  honor  and  glory  of  His  name.” 

The  speaker’s  memory  of  details  back  in  the 
early  thirties  was  surprising.  She  remembered 
when  interest  in  foreign  missions  began,  and  when, 
like  a tidal  wave,  the  missionary  spirit  swept  over 
our  beloved  Methodism,  and  upon  our  altars  the 
flame  of  love  and  earnest  desire  for  Africa’s  re- 
demption burned  with  lambent  glow. 

214 


FOLK-LORE  FROM  AFRICA 


How  well  she  could  recall  the  time  and  place 
and  circumstance  of  her  own  conversion  under  the 
faithful  ministrations  of  her  beloved  pastor,  long 
since  gone  to  his  reward ; and  her  full  surrender  to 
Christ,  and  of  offering  herself  for  the  mission 
field;  of  the  long  and  eventful  years  there.  The 
scene  of  all  this,  like  a panoramic  view,  passed 
vividly  before  her,  and  it  seemed  as  if  she  were 
living  again  the  life  of  other  days  as  she  reverted 
to  the  past. 

She  had  been  a prominent  character  in  mis- 
sion work  in  Liberia,  and  had  been  very  success- 
ful. Her  motto  had  always  been  “Service  or  sacri- 
fice,” and  her  life  was  an  apt  illustration  of  this. 
Although  she  knew  from  experience  what  it  was 
to  brave  the  perils  and  dangers  of  pioneer  life  in 
a heathen  land,  of  being  separated  at  long  inter- 
vals from  home  and  friends,  and  shut  in,  as  it 
were,  amidst  the  gloom  and  depression  of  pagan 
darkness,  her  own  life  being  but  a tiny  light  in 
the  vitiated  atmosphere  of  uncivilized  life;  yet 
hers  were  also  the  sweet  joys  and  ample  rewards 
which  unselfish  love  and  altruistic  service  bring  to 
those  who  thus  labor  for  Christ  and  humanity. 
And  to  have  the  privilege  of  bringing  a glorious 
message  direct  from  the  field,  the  scene  of  earlier 
years,  and  witness  the  hearty  response,  the  new 
outburst  of  interest,  and  awakening  of  missionary 
enthusiasm  in  that  field,  was  a benediction  to  her 
215 


MISSIONARY  STORY  SKETCHES 


soul,  and  it  was  with  difficulty  that  she  had  re- 
strained her  feeling  while  the  meeting  was  in 
progress. 

One  of  the  bishops  of  Africa,  fresh  from  his 
first  episcopal  tour,  ten  years  ago,  made  the  ad- 
dress of  the  evening  before  the  Annual  Conference 
holding  its  missionary  anniversary.  His  message 
revealed  a comprehensive  grasp  of  Africa,  with  a 
mastery  of  facts  and  a fund  of  information  which 
was  amazing.  He  had  made  a two  years’  study 
of  the  entire  continent,  reading  the  best  books  on 
the  subject  and  conversing  with  men  in  all  ranks 
and  conditions:  rulers  of  kingdoms  and  republics, 
governors,  travelers,  scientists,  heads  of  commer- 
cial and  industrial  enterpi’ises,  paramount  chiefs 
and  humble  natives.  He  had  traveled  on  land  and 
sea,  in  every  possible  mode  of  conveyance,  from 
the  magnificent  steamers  on  the  North  Atlantic 
to  the  crude  native  canoes  of  the  African  rivers; 
in  carts  drawn  by  bullocks,  hammocks  swung  by 
men;  on  horseback,  oxback,  and  on  foot,  while 
touring  the  continent  and  superintending  his  great 
parish. 

His  episcopal  office,  although  in  the  technical 
sense  restricted,  was  nevertheless  continental  in  ex- 
tent and  vast  in  possibilities.  Such  a field  and 
theme  quickened  thought  and  facilitated  speech. 
He  told  of  the  colossal  schemes,  commercial,  po- 
litical, and  industrial,  that  European  nations  were 
216 


FOLK-LORE  FROM  AFRICA 


projecting,  all  looking  toward  the  development 
of  the  “Dark  Continent,”  that  has  slept  for  ages 
but  now  is  aroused  from  its  lethargy.  With  a 
statesmanlike  view  encompassing  a vast  continent, 
he  saw  rising  kingdoms  of  ebon  tribes  emerging 
out  of  darkness,  and  degradation  into  life  and 
light,  into  progress  and  power. 

His  eloquence  was  irresistible.  Continuing,  he 
told  in  stirring,  burning  words  the  story  of  our 
work  in  Liberia,  Angola,  and  Rhodesia.  He 
pleaded  passionately  for  reinforcement  and  a for- 
ward, aggressive  movement  into  the  interior;  and 
laying  on  the  hearts  of  the  people,  who  hung 
upon  his  words,  the  burden  of  Africa’s  redemp- 
tion, he  closed  his  masterly  discourse  with  a never- 
to-be-forgotten  appeal  that  stirred  every  soul  and 
melted  all  to  tears.  His  hearers  wTere  led  to  see 
Africa  in  a new  light  and  to  recognize  as  never 
before  the  peculiar  claims  which  the  neglected 
tribes  of  the  Dark  Continent  have  upon  Christen- 
dom. 

Several  of  the  most  promising  young  men  and 
women  consecrated  themselves  to  the  work. 

It  is  easy  to  imagine  the  new  life  enkindled 
in  the  cause  of  missions  in  this  community  by  the 
bishop’s  address  and  the  presence  of  the  missionary 
from  Africa.  Every  department  of  the  Church 
was  benefited.  The  Epworth  League  especially 
was  alive  with  missionary  enthusiasm.  Old  and 
217 


MISSIONARY  STORY  SKETCHES 


young  became  interested,  and  all  looked  forward 
eagerly  to  the  approaching  session  of  the  society 
when  the  field  in  which  they  were  especially  inter- 
ested would  come  under  review  by  one  who  had 
made  it  her  life  study  and  work. 

Several  weeks  having  passed,  the  date  for  the 
special  service  arrived.  The  committee  to  whom 
was  submitted  all  the  details  of  the  meeting,  spared 
no  pains  in  their  efforts  to  make  the  occasion  all 
it  should  be  in  point  of  interest  and  success.  When 
the  hour  arrived  to  begin,  the  magnificent  and 
spacious  hall  was  crowded  with  eager  listeners, 
who  greeted  the  veteran  missionary  with  warmth 
of  feeling  and  delight.  The  hymn  of  Bishop 
Heber,  played  by  the  organist  and  sung  by  the 
choir  and  audience,  seemed  never  more  appropriate. 
The  lines — 

“ Where  Africa’s  sunny  fountains 
Roll  down  their  golden  sand  ” — 

woke  response  in  sympathetic  natures  whose  vi- 
brations were  not  in  discord  with  the  stirring  music. 

The  psalm  which  describes  the  coming  glory 
of  the  Messiah  and  portrays  a sublime  and  de- 
cisive victory  over  all  His  enemies,  declaring  that 
the  heathen  and  the  uttermost  parts  of  the  earth 
are  Jehovah’s  rightful  inheritance,  was  impress- 
ively read.  A simple,  earnest  prayer  was  offered, 
after  which  came  the  address  for  the  evening. 

218 


FOLK-LORE  FROM  AFRICA 


The  president  of  the  League  was  brief  in  his 
remarks.  In  introducing  the  speaker  he  said: 

“I  am  indeed  happy  to  present  the  speaker  of 
the  evening  to  you:  a lady  who  for  many  years 
was  a successful  missionary  in  Liberia.  She  is 
now  honorably  retired  and  sojourning  in  our  vil- 
lage. We  are  most  fortunate  in  being  thus  hon- 
ored with  one  in  our  midst  so  eminent  in  service 
and  so  well  prepared  to  speak  on  the  subject  of 
foreign  missions,  Africa  in  particular.  In  her 
we  have  a ‘living  link’  not  only  connecting  the 
past  of  that  field  with  the  present,  but  uniting 
Africa  in  America  with  Africa  beyond  the  seas. 
I am  sure  I voice  your  sentiment  in  extending  to 
her  a hearty  welcome  and  wishing  for  her  yet 
many  years  to  thrill  the  Church  with  her  story  of 
devoted  service  in  our  most  difficult  foreign  field. 
I pray  that  her  message  to  us  will  be  blessed  of 
God,  deepening  our  interest  in  the  great  cause  of 
missions  and  tending  to  the  furtherance  of  the 
gospel  in  that  land  of  moral  and  spiritual  night.” 
Addressing  the  chairman  and  audience,  and 
congratulating  the  young  people  of  the  League  for 
their  interest  in  foreign  missions,  the  missionary 
spoke  as  follows: 

“Africa  is  in  the  thought  and  heart  of  our 
great  Church  as  never  before.  From  the  days  of 
Cox  to  the  present  the  interest  has  remained,  and 
while  there  were  times  when  it  seemed  that  the 
219 


MISSIONARY  STORY  SKETCHES 


Church  had  almost  forgotten  the  rallying  cry  and 
dream  of  her  first  hero  of  African  missions,  this 
was  but  a calm,  not  unlike  the  lull  of  the  sea  which 
precedes  the  rising  tide. 

“It  is  our  privilege  to-day  to  witness  the  dawn 
of  what  is  to  be  a bright  and  glorious  future. 
A new  era  has  come  for  Africa.  While  the  con- 
tinent is  yet  Africa  in  point  of  identity,  there  has 
arisen  in  recent  years  a new  Africa  with  wonder- 
ful possibilities,  and  with  a future  that  brightens 
with  the  advancing  years. 

“This  is  God’s  hour  for  Africa.  It  means 
better  things  for  the  continent,  the  veil  of  mystery 
lifted,  the  dense  darkness  and  a vast  closed  land 
opened  to  civilization  and  the  gospel  of  Jesus 
Christ.  The  nations  of  Europe  have  parceled  out 
the  continent  among  themselves,  and  in  their  greed 
for  power  and  increased  possessions  may  mean 
chiefly  the  conquest  of  lands  and  the  subjugation 
of  tribes  for  sordid  ends ; but  God  means  the  re- 
demption of  Africa  that  has  long  waited  in  dark- 
ness and  death. 

“The  partitioning  of  the  continent  has  opened 
the  way  for  the  gospel.  Misrule,  irregularities, 
evils,  and  even  atrocities  as  they  exist  to-day  in 
the  basin  of  the  Congo  and  in  the  other  parts  of 
Africa  can  not  long  remain.  Like  the  slave  trade, 
they  must  in  time  all  pass  away.  The  continent 
is  to  be  free  from  every  curse  and  shame  and  its 
220 


FOLK-LORE  FROM  AFRICA 


people  lifted  out  of  degradation  into  life  and 
liberty. 

“Christian  missions  are  following  in  the  path 
of  exploration,  commerce,  trade,  and  political 
spheres  of  influence.  They  are  already  exerting  a 
powerful  influence  in  strategic  centers  on  the  coast 
and  are  gradually  pushing  their  way  through  the 
dense,  dark  forests  and  jungles  into  regions  be- 
yond; transforming  the  continent,  so  that  barbar- 
ism is  giving  place  to  peaceful  industries,  pagan- 
ism to  civilization,  crude  native  huts  to  thriving 
towns  and  cities. 

“The  conquest  of  the  cross  in  Uganda,  in  the 
face  of  opposition  and  bitter  persecution,  bespeaks 
promise  and  hope  for  Africa,  and  yet  Uganda  is 
only  one  of  the  many  miracles  of  missions  in  Af- 
rica. Missionary  achievements  may  be  counted 
now  by  scores.  Products  of  missionary  labor  as 
exhibited  in  such  men  as  Samuel  A.  Crowther, 
James  Johnson,  King  Khama,  Paul,  the  ‘Apostle 
of  the  Congo,’  and  King  Hodge  of  Liberia,  and 
others,  are  multiplying  year  by  year.  Soon  there 
will  be  a great  host  of  Africa’s  own  sons  and 
daughters  enlisted  under  the  banner  of  our  Christ 
to  achieve  yet  greater  victories  in  His  name. 

“To  David  Livingstone  perhaps  more  than  to 
any  other  single  individual  are  we  indebted  for  the 
revelations  that  have  come  from  the  Dark  Conti- 
nent. For  thirty  years  his  life  was  spent  in  an 
221 


MISSIONARY  STORY  SKETCHES 


unwearied  effort  to  evangelize  the  native  races  of 
the  continent ; to  explore  the  undiscovered  secrets ; 
to  abolish  the  desolating  slave  trade  of  Central 
Africa,  which  he  described  as  the  ‘open  sore’  of 
the  woi'ld.  He  prayed  that  heaven’s  richest  bless- 
ings would  come  down  on  every  one,  American, 
English,  and  Turk,  who  would  aid  in  its  healing 
and  eradication. 

“Livingstone  was  most  abundant  in  labors  un- 
der circumstances  most  trying.  He  threaded  his 
way  through  the  heart  of  Africa,  penetrating  the 
vast  jungles,  the  dense  and  dangerous  forests, 
from  the  western  to  the  eastern  coast.  He  ex- 
plored a number  of  the  great  lakes  and  rivers  and 
mountains  of  Africa,  and  discovered  the  Victoria 
Falls,  an  object  of  wonder  and  beauty.  At  times 
he  was  wasted  by  African  fevers  and  other 
scourges ; but  nothing  daunted,  he  continued  his 
great  work,  which  has  immortalized  his  name  and 
places  the  civilized  world  everlastingly  in  his  debt. 
All  honor  to  David  Livingstone,  missionary  and 
hero  of  the  Dark  Continent ! 

“Africa  is  a great  and  vast  continent,  extend- 
ing from  north  to  south,  nearly  6,000  miles  in 
length,  and  at  its  greatest  breadth  4,850.  It  has 
an  area  of  nearly  12,000,000  square  miles — a hun- 
dred times  as  much  as  England,  Ireland,  Scotland, 
and  Wales  combined.  It  is  three  times  as  large 
as  all  Europe,  or  four  times  as  much  as  the  United 
222 


FOLK-LORE  FROM  AFRICA 


States.  It  contains  one-fourth  of  all  the  land 
surface  of  the  globe,  and  has  a population  of  up- 
wards of  200,000,000  souls. 

“Circumstances,  chiefly  of  a geographical  char- 
acter, have  been  against  the  development  of  the 
continent.  These  have  given  it  the  name  of  ‘Pa- 
riah of  Continents;’  have  made  it  for  centuries  a 
closed  land.  Nature,  while  lavishing  her  most 
bounteous  gifts  there,  has  at  the  same  time  im- 
posed certain  barriers  which  hamper  no  other  con- 
tinent. But  when  Africa’s  geographical  problem 
is  solved,  the  way  will  be  opened  for  advancement 
by  leaps  and  bounds. 

“What  a giant  continent  in  territorial  extent, 
and  what  a sublime  purpose  the  Creator  must  have 
had  in  making  a country  with  such  huge  propor- 
tions and  limitless  possibilities ! Certainly  the  near 
future  must  witness  a great  and  constant  unfold- 
ing of  that  purpose  as  the  Church,  with  an  awak- 
ened and  enlightened  conscience,  with  apostolic 
faith  and  undiminished  heroism,  pushes  the  victo- 
ries of  the  cross  in  that  vast  empire  of  darkness. 

“Africa’s  hope  is  in  the  successful  and  perfect 
work  of  Christian  missions.  Our  earnest  prayer  is 
that  she  may  receive,  as  her  imperative  needs  de- 
mand, such  wdse  and  adequate  consideration  of  the 
Church  as  shall  make  possible  the  speedy  realiza- 
tion of  that  hope. 

“With  this  scheme  of  work  the  Methodist  Epis- 

223 


MISSIONARY  STORY  SKETCHES 


copal  Church  sympathized  heartily.  It  looked 
upon  the  movement  as  a providential  opening  for 
the  extension  of  the  kingdom  of  Christ  in  Africa 
and  an  open  door  for  the  heathen  tribes  beyond. 

“Our  Church  was  therefore  among  the  earliest 
to  enter  Liberia,  and  in  1832  sent  out  her  first 
missionary,  Melville  B.  Cox.  Twelve  years  pre- 
vious Daniel  Coker,  a Methodist  preacher,  one  of 
the  eighty-eight  emigrants  on  the  ship  Elizabeth — 
the  Mayflower  of  Liberia — organized  the  company 
on  shipboard  into  the  Methodist  Episcopal  Church. 
The  ship  was  ten  days  out  from  New  York,  and 
ice-bound.  On  Cox’s  arrival  he  found  the  Church 
Coker  had  planted  and  fostered.  This  proved  the 
tiny  seed  from  which  has  grown  our  Liberian 
Methodism. 

“Although  of  feeble  health,  knowing  that  he 
would  soon  succumb  to  the  severities  of  the  African 
climate,  Cox  entered  into  the  work  with  all  the  en- 
thusiasm of  youth  and  all  the  intensity  of  his  en- 
feebled constitution. 

“When  he  reached  Liberia  he  began  at  once 
to  study  the  field  and  formulate  plans  for  the 
work.  Seventy-five  years  have  passed  away  since 
he  presented  his  scheme  of  work  to  the  Missionary 
Society,  and  yet  his  recommendations  bear  but  few 
marks  of  antiquity.  Their  adaptions  to  present 
needs  and  conditions  are  surprising,  and  the 
224 


FOLK-LORE  FROM  AFRICA 


breadth  of  view  and  grasp  which  they  reveal  seem 
to  furnish  the  key  to  solve  the  problems  that  con- 
front our  work  to-day,  as  well  as  that  of  missions 
generally  in  Africa. 

“As  to  the  field  itself,  he  recognizes  its  im- 
portance. To  him  Africa  furnished  numerous  ob- 
jects for  the  philanthropists,  and  the  most  prom- 
ising opportunity  for  missionary  enterprise.  In 
his  broad  vision  he  saw  no  somber  outlook,  but 
rather  large  and  whitening  fields  of  ripening  grain 
only  waiting  the  sickle  of  the  faithful  reaper.  He 
was  a great  leader,  aggressive,  daring,  optimistic. 
What  he  accomplished  in  so  brief  a period  was 
marvelous.  His  ambition  was  to  literally  line  the 
coast  with  strong  stations  and  push  with  all  pos- 
sible energy  his  work  interiorward  as  far  as  pos- 
sible, making  Liberia  a ‘great  and  effectual  door’ 
for  the  evangelization  of  the  continent.  To  do 
this  his  plan  was  to  occupy  strategic  centers, 
enter  providential  openings,  master  native  lan- 
guages, and  reach  surrounding  tribes. 

“After  a lapse  of  seventy-five  years  his  rec- 
ommendations and  plans  to  the  Board  strike  me  as 
statesmanlike  and  wise.  Cox  was  inspired.  Cer- 
tainly he  must  have  been  under  the  guidance  of 
Him  whose  counsels  are  unerring.  I believe  that 
along  the  line  mapped  out  by  our  first  missionary 
lieth  a victory  hitherto  unrealized.  Unquestion- 
15  225 


MISSIONARY  STORY  SKETCHES 


ably  it  deserves  sober,  prayerful  thought.  To 
come  fully  up  to  Cox’s  idea,  even  to  surpass  it, 
should  be  the  impassioned  ambition  of  his  succes- 
sors in  this  day  of  enlarged  opportunity  and  re- 
sponsibility. 

“It  is  a source  of  encouragement  to  know  that 
the  work  planted  by  Cox  has  continued  through  a 
line  of  worthy  successors  for  seventy-five  years. 
They  have  wrought  nobly  and  deserve  the  ever- 
lasting gratitude  of  the  Church.  Sometimes  the 
results  of  the  Liberia  Mission  have  been  compared 
with  those  of  other  more  prosperous  fields,  much 
to  the  disparagement  of  Liberia.  But  results  may 
not  always  be  adequately  estimated  in  figures.  The 
rate  of  gain  in  membership,  though  small  when 
compared  with  the  outlay  in  money  and  men,  and 
with  our  stronger  missions  in  the  foreign  fields,  is, 
however,  by  no  means  the  only  outcome  of  the 
presence  and  work  of  the  Church  in  the  republic. 

“This  is  its  least  product.  Its  largest  is  of  a 
kind  that  only  an  omniscient  mind  can  measure 
and  record.  If  it  is  possible  to  count  by  figures 
the  work  of  the  Church  in  that  field,  then  it  is 
possible  to  weigh  and  estimate  the  silent  yet  potent 
influences  which  have  issued  through  their  seventy- 
five  years  from  the  work  and  presence  of  the 
Church  in  Liberia. 

“Methodism  was  contemporaneous  with  the  in- 

226 


FOLK-LORE  FROM  AFRICA 


fant  State.  It  has  contributed  largely  to  the 
moral  worth  of  the  republic,  and  has  been  a great 
vitalizing  force  in  making  for  righteousness  and 
progress  against  the  works  and  forces  of  evil  and 
heathenism.  As  our  oldest  foreign  mission  it  has 
a romantic  history.  Its  thrilling  story  never  ceases 
to  charm. 

“To-day  the  work  is  under  the  leadership  of 
a son  of  Africa,  Bishop  Isaiah  B.  Scott,  supported 
by  a band  of  faithful  workers,  both  of  Liberia 
and  America.  Educated  blacks  from  our  schools 
in  the  Southland,  children  of  parents  who  felt  the 
galling  yoke  of  bondage,  are  now  helping  to  re- 
claim and  redeem  their  less  fortunate  brethren 
from  heathenism  in  Africa.  Thus  through  them 
and  others  of  the  Church,  America  and  Africa  are 
clasping  hands,  and  in  Christian  fellowship  the 
strong  are  not  only  helping  to  bear  the  infirmities 
of  the  weak,  but  seeking  to  uplift  and  redeem  the 
benighted  continent. 

“May  there  be  no  backward  steps  in  this  great 
work — no  want  of  faith  and  consecration;  no  lack 
of  workers,  nor  retrenchment  of  funds;  but  a 
steady  marching  forward  to  the  goal  of  an  evan- 
gelized and  redeemed  land  and  people.” 

Thus  spoke  the  devoted  missionary,  and  the 
vast  audience  listened  eagerly  to  every  word  of  the 
message  from  beginning  to  end.  And  is  it  any 

m 


MISSIONARY  STORY  SKETCHES 


wonder  that  concern  in  foreign  missions  received 
a new  birth  of  interest  from  that  service?  The 
League  became  ablaze  with  missionary  enthusiasm 
and,  as  an  outlet  for  its  energies,  placed  itself  in 
direct  contact  with  the  field,  thus  too  “Clasping 
Hands  With  Africa.” 


228 


II 


MYTHS— LEGENDS— FOLK-LORE 


NATIVE  STORIES 


Story-telling  is  the  one  never-failing  amuse- 
ment of  the  African.  These  stories  are  to  for- 
eigners well-nigh  interminable.  There  is  no  un- 
seemly haste  in  the  make-up  of  the  native.  It 
matters  not  to  him  or  his  audience  if  he  consumes 
three  hours  in  telling  a yarn  that  might  be  con- 
densed into  ten  minutes.  There  is  endless  repeti- 
tion and  elaboration  of  every  detail,  all  of  which 
his  listeners  enjoy.  In  fact,  a man  who  speaks 
concisely  and  tersely  enjoys  no  popularity  as  a 
story-teller.  Variety  is  not  much  sought  after, 
the  natives  holding  the  idea  that  the  old  stories 
are  good,  and  good  things  will  bear  repeating. 

There  is  a close  resemblance  in  all  the  tradi- 
tions of  the  country,  though  of  course  each  tribe 
has  its  own  local  stories,  so  that  it  is  quite  cus- 
tomary to  ask  a stranger  who  is  visiting  a native 
village  to  relate  a stock  story  of  his  native  village. 

The  natives  have  a large  fund  of  myths,  leg- 
ends, and  folk-lore,  which  they  tell  with  good  ef- 
fect whenever  they  would  illustrate  some  truth  or 
make  a lucid  and  forceful  impression  on  their 
hearers.  Their  conversations  and  palavers  abound 
231 


MISSIONARY  STORY  SKETCHES 


with  these  quaint  reminiscences  and  incidents,  many 
of  which  show  wonderful  grasp  and  insight  into 
human  nature.  The  natives  of  Liberia  are  adepts 
in  the  art  of  story-telling,  and  so  their  social  hours 
are  enlivened  and  made  delightful  by  these  inter- 
esting and  original  recitals,  which  they  give  in  their 
native  dialects  with  inimitable  zest  and  effect. 


FEMBAR’S  CURIOSITY 

Once  there  was  a man  named  Jarbar,  who  had 
come  from  a foreign  country  to  marry  Fembar. 
He  settled  in  the  new  country,  and  one  day  when 
he  was  working  on  his  farm  he  saw  a very  strange 
serpent;  it  was  immense  and  had  large  and  small 
parts  alternating,  and  everywhere  he  went  on  the 
farm  he  met  some  part  of  that  serpent. 

Soon  he  noticed  that  he  understood  the  lan- 
guage of  all  animals,  reptiles,  and  birds — for  all 
have  their  own  tongue — but  he  was  warned  not  to 
impart  to  any  one  knowledge  gained  in  this  way, 
but  to  keep  inviolate  the  secret  of  everything  he 
heard.  This  gift  of  understanding  was  the  result 
of  having  seen  the  serpent. 

For  a long  period  of  time  Jarbar  obeyed  this 
injunction,  and  greatly  enjoyed  the  novelty  of 
hearing  what  all  the  animal  kingdom  had  to  say, 
for  they  are  often  very  wTise.  But  one  day,  as  he 
232 


FOLK-LORE  FROM  AFRICA 


was  eating  dinner  with  Fembar,  they  received  news 
of  the  death  of  her  father.  The  next  day  she 
put  her  home  in  order  and  prepared  to  go  to  her 
native  town  to  join  the  mourners. 

In  the  morning,  when  she  had  everything  ar- 
ranged and  ready  to  start,  her  husband  heard  a 
bird  say,  “Since  you  are  putting  everything  away, 
how  about  us  whom  you  are  leaving  here?”  and 
then  laughed. 

His  wife  became  angry  and  declared  that  he 
was  laughing  because  of  her  bereavement  and  be- 
cause she  was  going  to  leave  him  for  awhile;  and 
though  he  denied  it,  she  remained  suspicious,  and 
finally  in  desperation  he  told  her  that  if  he  re- 
vealed the  cause  of  his  laughter  it  would  result  in 
his  death.  She  insisted,  however,  and  at  last  he 
told  her.  Alas ! shortly  afterwards  he  died  for 
having  disobeyed  the  command  of  the  reptile. 

This  sad  blow  taught  the  wife  that  one  should 
never  be  so  curious  as  to  insist  upon  knowing  some- 
thing which  it  is  better  for  one  not  to  know. 


A WOMAN  TRANSFORMED  INTO  A 
LEOPARD 

A man  and  a woman  were  once  journeying 
through  the  bush.  The  woman  had  her  baby 
strapped  upon  her  back  as  she  walked  along  upon 
the  tedious  journey,  which  lay  over  a rough  path 
233 


MISSIONARY  STORY  SKETCHES 


overgrown  with  vines  and  shrubbery.  They  had 
nothing  to  eat  with  them,  and  they  became  very 
hungry  while  traveling  along. 

As  they  emerged  from  the  heavily  wooded  for- 
est into  a grassy  plain  they  came  upon  a herd  of 
bush  cows  quietly  grazing. 

The  man  said  to  the  woman,  “You  have  the 
power  of  transforming  yourself  into  whatever  you 
like;  change  now  to  a leopard  and  capture  one  of 
the  bush  cows,  that  I may  have  something  to  eat 
and  not  perish.” 

The  woman  looked  at  the  man  significantly 
and  said,  “Do  you  really  mean  what  you  ask,  or 
are  you  joking?” 

“I  mean  it,”  said  the  man,  for  he  was  very 
hungry. 

The  woman  untied  the  baby  from  her  back  and 
put  it  upon  the  ground.  The  hair  began  growing 
out  upon  her  neck  and  body.  She  dropped  her 
loin  cloth;  a change  came  over  her  face.  Her 
hands  and  feet  changed,  and  there  were  claws.  In 
fact,  a wild  leopard  was  in  a few  moments  stand- 
ing before  the  man,  staring  at  him  with  fiery  eyes. 
The  poor  man  was  frightened  nearly  to  death  and 
ran  to  a tree  for  protection. 

He  climbed  up,  and,  looking  down,  saw  the 
poor  little  baby  almost  within  the  leopard’s  jaws. 
He  was  afraid  to  come  down  and  rescue  the  baby. 
However,  when  the  leopard  saw  that  the  man  was 
234 


FOLK-LORE  FROM  AFRICA 


terribly  frightened  and  full  of  terror,  she  ran 
away  to  the  flock  of  cattle.  She  captured  a large 
young  heifer,  which  she  dragged  back  to  the  foot 
of  the  tree  to  the  man,  who  was  still  as  far  up 
in  its  top  as  he  could  go.  From  there  he  cried 
out  and  begged  the  leopard  piteously  to  transform 
herself  into  a woman  again. 

Slowly  the  hair  receded,  and  a gradual  change 
took  place  until  the  woman  stood  before  the  man 
again.  So  frightened  had  the  poor  man  been  that 
he  could  scarcely  believe  his  own  eyes  and  was 
afraid  to  come  down  until  he  saw  the  woman  take 
up  her  cloth  and  tie  her  baby  to  her  back  again. 
Then  she  said  to  him,  “Never  ask  a woman  to  do 
a man’s  work  again.” 

While  the  women  do  most  of  the  work,  such  as 
caring  for  the  farms,  raising  breadstuff’s,  fishing, 
etc.,  yet  it  is  considered  man’s  work  to  do  the  hunt- 
ing and  bring  in  the  meat  for  the  family. 


A MELUSINE  STORY  FROM  THE  GOLD 
COAST 

A poor  man  of  Chama  was  one  day  walking  to- 
ward the  village  of  Abu-anu,  very  sad  at  heart  be- 
cause he  had  lost  his  wife.  But  as  he  went  along 
his  way  he  was  stopped  by  a woman,  who  noticed 
how  cast  down  he  was,  and  asked  him  the  cause, 
whereupon  he  told  her  of  his  loss. 

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MISSIONARY  STORY  SKETCHES 


And  so  they  talked  awhile  together;  and  so  at- 
tractive was  the  woman  that  before  they  parted 
he  asked  her  to  become  his  wife,  which  at  first  she 
refused  to  do.  But  afterwards  she  consented,  and 
they  went  to  his  home,  where  he  told  his  friends 
she  was  his  wife. 

After  a time  she  wanted  to  see  her  people 
again,  and  asked  her  husband  to  permit  her  to  go 
to  them,  which  he  consented  to  do,  provided  he 
also  might  go.  For  some  reason  the  woman  hesi- 
tated, and  did  not  seem  to  wish  this;  but  finally 
she  consented.  So  they  started  out,  and  journeyed 
toward  the  sea. 

On  the  way,  as  they  were  discussing  various 
things,  she  turned  to  him  and  said,  anxiously, 
“When  you  have  seen  my  people,  and  we  return, 
will  you  not  laugh  at  me?”  Earnestly  he  assured 
her  he  would  not  even  mention  her  relatives,  were 
it  disagreeable  to  her. 

When  they  reached  the  sea  she  told  him  she 
was  a fish,  her  relatives  were  fishes,  and  their  home, 
of  course,  was  in  the  ocean.  As  she  spoke  the 
breakers  splashed  at  their  feet,  and  she  instructed 
him  to  follow  her  when  she  dived  in  the  third,  as 
this  would  lead  to  her  native  place.  So  again 
promising  her  to  preserve  secrecy,  he  followed  her 
into  the  breaker. 

At  her  home  they  greeted  her  with  joy  and 
gave  him  a warm  greeting  when  they  learned  that 
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FOLK-LORE  FROM  AFRICA 


he  was  her  husband,  and  assigned  to  him  a house 
which  they  told  him  not  to  go  out  of  under  any 
circumstances.  One  night  he  saw  some  young 
fishes  at  play,  and  wanted  to  go  out  and  witness 
their  sport  more  clearly,  but  refrained  because  of 
the  admonition  of  his  wife’s  relatives.  But  three 
days  afterward,  seeing  them  again,  he  determined 
to  go  anyway.  But  in  this  there  lay  grave  danger, 
as  he  had  upon  entering  the  ocean  partaken  of  the 
nature  of  a fish  and  gave  forth  the  phosphorescent 
light  which  fishes  do  at  night,  and  not  recognizing 
his  danger  went  too  near  the  surface  of  the  water, 
where  he  was  espied  by  some  fishermen,  one  of 
whom  harpooned  him. 

Happily  for  him,  his  relatives  saw  his  danger 
and  hastened  to  his  relief.  But  try  as  they  might, 
they  could  not  pull  him  to  the  bottom  of  the  sea, 
and  so  begged  a passing  shark  to  cut  the  rope 
fastened  to  the  harpoon.  The  shark  gladly  ren- 
dered his  assistance  and  immediately  severed  the 
rope.  They  then  took  him  back  to  their  home,  and, 
taking  out  the  deathly  instrument,  tended  his 
wounds  until  he  was  entirely  recovered. 

When  the  day  arrived  on  which  he  was  to  de- 
part with  his  wife  for  their  home  on  the  land 
(which  was  as  soon  as  he  was  well,  as  they  were 
afraid  some  other  evil  might  befall  him),  his  wife’s 
relatives  gave  him  the  harpoon  and  told  him  to 

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MISSIONARY  STORY  SKETCHES 


secrete  it;  so  when  he  arrived  at  his  home  he  hid 
it  under  the  thatched  roof  of  the  house. 

And  thus  nothing  eventful  happened  for  seven 
years;  but  after  that  lapse  of  time  the  people  of 
the  house  wranted  to  rethatch  it,  and  the  man  for- 
got to  remove  the  hidden  harpoon,  which  had  al- 
most passed  out  of  his  memory.  So  it  wras  discov- 
ered by  the  owner,  who  declared  at  once  that  it  was 
his,  and  one  which  years  before  he  had  discharged 
at  a large  fish  in  the  sea. 

The  man  tried  to  keep  it,  but  this  led  to  his 
being  quizzed  as  to  how  he  came  in  possession  of 
it,  and  reluctantly  he  had  to  explain  the  story. 

A while  after  this  another  wife,  whom  he  had 
married  when  he  and  his  fish  wife  had  returned 
from  her  home,  quarreled  with  her,  and  in  their 
anger  they  spoke  of  one  another  in  hard  terms,  till 
finally  the  second  wife  called  the  first  a fish.  Be- 
ing very  sensitive  about  this,  as  was  shown  wThen 
she  had  asked  her  husband  years  before  not  to 
laugh  at  her  because  of  her  origin  or  her  home 
and  people,  she  was  deeply  wounded,  and  with  hurt 
pride  she  sought  her  husband  and  told  him  of  what 
had  occurred,  blaming  him  for  having  insisted 
upon  going  with  her  to  her  home,  years  before, 
when  she  did  not  want  him  to.  “I  am  going  back ; 
I am  going  to  leave  you  once  and  for  all,  for  I 
will  not  live  in  a place  where  I am  scorned  and 
ridiculed,  and  my  children  also.” 

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FOLK-LORE  FROM  AFRICA 


Now,  her  husband  loved  her  very  much,  and 
therefore  he  tried  hard  to  persuade  her  to  stay, 
but  in  vain.  The  woman  again  set  off  and  jour- 
neyed seaward,  accompanied  by  her  pleading  hus- 
band. When  the  shore  was  reached  she  bade  her 
husband  good-bye  forever,  and  her  two  oldest 
children;  taking  her  youngest  with  her,  she  dived 
into  the  sea  and  was  gone  from  him  for  all  time, 
leaving  him  bowed  down  with  grief. 

None  of  the  descendants  of  the  Bonito,  which 
are  very  numerous  in  Chama,  will  ever  eat  the 
bonito  or  safur  to  this  day. 


HOW  DISPOSITIONS  ARE  GIVEN 

A traveler  in  a far  country  was  shown  the 
sights,  and  among  other  things  was  led  into  a yard 
where  a man  bearing  logs  of  wood  was  dashing 
them  in  a fearful  manner  among  men  and  animals, 
regardless  of  consequences.  He  was  then  shown 
a man  of  gentle,  winning  disposition,  entirely  un- 
like the  woodman.  Others  of  various  characteris- 
tics were  shown  the  traveler,  who  inquired  as  to  the 
meaning  of  these  things. 

His  companion,  who  was  the  lord  of  the  place, 
told  him  that  the  place  he  was  visiting  was  the 
spirit  land,  where  men  were  created  and  the  dis- 
positions they  possess  on  the  earth  among  men 
were  given  them  there. 


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MISSIONARY  STORY  SKETCHES 


THE  DIFFERENCE  BETWEEN  PLANT 
LIFE  AND  ANIMAL  LIFE 

The  natives  are  children  of  nature  and  live  out 
of  doors  most  of  the  time,  observing  closely  Na- 
ture’s workings. 

In  many  towns  where  there  are  barricade 
fences  built  of  green  saplings,  one  frequently  sees 
branches  bursting  forth  from  these  logs,  which  be- 
gin to  send  out  green  shoots  and  leaves.  Some 
young  men,  noting  this,  one  day  asked  an  older 
man  of  their  family  the  reason  for  it. 

In  reply  the  old  man  said:  “When  the  ‘Great 
Spirit’  had  made  man,  it  was  discovered  that  man 
would  die.  Therefore  the  ‘Great  Spirit’  made  a 
medicine  to  make  man  immortal,  and  sent  it  to 
him  by  a white  fowl.  But  the  fowl  traveled  so 
slowly  that  an  eagle  flew  down  and  took  the  med- 
icine and  flew  away  with  it. 

“In  the  swiftness  of  his  flight  he  did  not  no- 
tice that  he  was  spreading  it  broadcast  through 
the  forest,  on  the  trees  and  other  growth.  Thus 
when  he  reached  man  but  little  of  it  was  left,  not 
enough  to  enable  him  to  live  eternally,  sprouting 
up  again  like  the  trees ; but  still  enough  to  enable 
him  to  recover  from  attacks  of  illness,  when  not 
too  severe.  But  the  trees  and  plants  upon  which 
it  fell  were  benefited  by  it  as  man  would  have  been, 
and  that  is  why  we  see  them  renewing  their  life 
as  they  do.” 


FOLK-LORE  FROM  AFRICA 


SEDDEE 

Seddee  was  wounded,  but  neglected  to  dress  his 
wound.  Some  of  his  friends  asked  him  why  he 
did  not  care  for  it,  saying  that  such  neglect  would 
result  in  his  death.  Seddee  replied,  “It  is  my 
wound,  and  it  will  be  my  death.”  Hence  the  word 
“Seddee”  among  the  Bassas  means,  “Attend  to 
your  own  business.” 


WHY  THE  NATIVES  DO  NOT  WEAR 
CLOTHES 

In  explaining  why  the  natives  do  not  wear 
clothing,  an  old  native  man  relates  this  incident: 

“Once,”  he  says,  “a  big  king  sent  to  call  all 
the  different  people  of  the  world  to  meet  at  a cer- 
tain place,  that  he  might  tell  them  of  something. 
The  day  was  cold  and  rainy,  and  the  native  man 
would  not  leave  the  fire  in  his  rude  hut  to  respond 
to  the  king’s  call. 

“But  all  who  did  go  to  the  king’s  court  were 
taught  to  wear  clothes,  and  were  given  books  and 
fine  houses  as  a reward  for  their  obedience.  Those 
who  thought  it  too  cold  and  rainy,  and  were  not 
thus  favored,  remain  unclad  until  this  day.” 

16 


£41 


MISSIONARY  STORY  SKETCHES 


WAR  WITH  THE  BABOONS 

Once  there  was  in  a town  a baby  whose  body 
was  covered  with  craw  craw,  a very  troublesome 
and  unsightly  skin  disease.  The  mother  of  this 
child  was  compelled  to  work  very  hard  on  the  rice 
farm,  and  owing  to  the  condition  of  the  little 
one’s  body  she  could  not  strap  it  upon  her  back, 
as  is  the  usual  custom,  and  take  it  with  her  to  the 
field.  She  had  to  leave  it  in  the  hut  uncared  for 
and  alone. 

When  all  the  people  of  the  town  had  gone  to 
their  farms,  a baboon  who  lived  with  a family  of 
baboons  in  the  nearby  bush  came  into  the  town  and 
soon  found  the  afflicted  baby.  It  took  the  child 
in  its  arms  and  carried  it  to  the  creek,  where  it 
bathed  its  wounds  and  anointed  them  with  medi- 
cine made  from  roots  and  herbs.  This  was  done 
with  tenderest  care.  The  baby  was  then  taken 
back  to  the  hut  where  its  mother  had  left  it,  and 
this  performance  was  repeated  for  several  days. 

The  mother,  returning  from  the  farm  and  find- 
ing that  her  sick  baby  had  been  well  cared  for,  was 
surprised,  and  as  this  kind  treatment  continued 
day  after  day,  she  resolved  to  hide  herself  and 
watch  for  the  kind  nurse.  She  had  not  long  to 
wait,  for  as  soon  as  the  people  had  left  the  town 
and  the  baby  was  alone,  the  baboon  came,  took 
the  baby  in  her  arms,  and  cared  for  it  as  she  had 
been  doing. 


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FOLK-LORE  FROM  AFRICA 


The  next  morning  the  father  of  the  child 
watched  for  the  baboon ; she  soon  appeared  and, 
emerging  from  the  bush,  made  a direct  line  for 
the  hut.  The  father  was  terrified  and,  as  soon  as 
the  animal  was  near  enough,  shot  the  poor  thing, 
painfully  wounding  her. 

The  baboon  dragged  its  bleeding  and  mangled 
body  with  difficulty  into  the  bush  and  there  uttered 
loud  and  pitiful  cries  which  told  of  its  pain.  This 
soon  brought  her  mate  and  companions  near.  They 
were  angry  as  they  saw  how  her  kindness  had 
been  rewarded. 

The  baboons  gathered  in  large  numbers,  de- 
termined to  avenge  the  wrong  inflicted  upon  their 
innocent  and  suffering  companion.  They  armed 
themselves  with  wild  gourds,  made  war  upon  the 
town,  driving  all  the  people  away,  and  it  was 
never  again  inhabited. 

The  story  contains  a moral:  Kindness  should 
be  accepted  and  rewarded  in  like  spirit. 


THE  LEOPARD  AND  THE  DOG 

A long  time  ago  all  the  animals  of  the  forest 
agreed  to  have  a great  celebration  among  them- 
selves, with  music  and  dancing,  to  commemorate  a 
historic  event  in  the  annals  of  wild  beast  existence. 
A banner  of  leaves  and  branches,  garlanded  with 
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MISSIONARY  STORY  SKETCHES 


flowers  and  vines,  was  to  be  borne  at  the  head  of 
the  procession  by  the  largest  animal. 

In  making  their  plans  they  found  that  they 

did  not  have  a drum  for  the  occasion,  nor  could 

% 

they  borrow  one  from  anywhere.  The  leopard  at 
once  suggested  to  the  assembly  that  each  animal 
contribute  from  his  own'  body  a piece  of  skin  to 
make  the  checkered  head  of  the  drum.  This  prop- 
osition was  considered  a wise  one  by  the  older 
heads  of  the  forest,  and  was  immediately  adopted 
as  the  only  solution  of  the  difficulty. 

Each  animal  readily  complied  with  the  require- 
ments, and  the  dog  was  appointed  custodian  of 
the  contributions.  He  happily  and  proudly  as- 
sumed his  task  as  watchman.  But  as  the  bits  of 
skin  lay  in  the  tropical  sun,  undergoing  their 
process  of  preparation,  their  smell  and  sight  be- 
came more  and  more  tempting,  and  the  dog  found 
it  impossible  to  resist  tasting  one  of  the  pieces. 
Having  tasted  one  piece,  he  continued  tasting 
piece  after  piece  until  he  had  eaten  nearly  all  of 
the  skins. 

The  leopard,  who  had  charge  of  the  making 
of  the  drum,  came  to  look  at  the  skins  and  found, 
to  his  utter  surprise  and  disappointment,  the  dog 
gluttonously  eating  them;  in  fact,  he  had  eaten 
nearly  all.  The  leopard  flew  into  a rage,  sprang 
upon  the  dog,  and  gave  him  a terrible  beating. 
Afterwards  he  chained  the  dog,  making  him  his 
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FOLK-LORE  FROM  AFRICA 


slave.  The  leopard  then  called  all  the  beasts  of 
the  forest  together  to  look  upon  the  dog  thus  in 
disgrace.  In  course  of  time,  however,  the  dog 
managed  to  snap  a link  of  his  chain  and  made 
good  his  escape  into  the  wide  world. 

Before  his  death  the  leopard  gathered  his  chil- 
dren around  him  and  had  them  pledge  enmity  to 
the  dog,  promising  to  pounce  upon  and  destroy 
him  whenever  and  wherever  found.  And  from 
that  day  the  dog  has  been  known  as  the  leopard’s 
slave,  and  they  are  inveterate  enemies. 

During  the  time  the  leopard  had  the  dog 
chained,  the  dog  saw  the  whelps  of  the  leopard’s 
daughter,  the  lioness.  Cats  bear  such  a strong 
resemblance  to  these  young  lions,  the  dog  imagines 
cats  to  be  the  leopard’s  grandchildren.  Having 
no  friendship  for  the  leopard,  he  is  ever  ready  for 
a fight  when  he  encounters  cats. 

Moral:  The  fruit  of  dishonesty  is  a lasting 
pestilence. 


ELEPHANT,  HIPPOPOTAMUS,  AND 
TORTOISE 

Elephant,  hippopotamus,  and  the  tortoise  were 
once  upon  a time  great  friends.  But  one  day, 
when  the  tortoise  was  walking  near  a river  with 
the  elephant,  he  saw  a chance  to  cunningly  outwit 
his  big  friend,  and  accordingly  told  the  elephant 
245 


MISSIONARY  STORY  SKETCHES 


that,  many  times  bigger  as  he  was,  he  could  never- 
theless pull  him  into  the  water  close  by. 

This  amused  the  elephant  greatly,  and  with 
derisive  laughter  he  told  the  tortoise  that  the  sug- 
gestion was  preposterous.  But  the  little  tortoise, 
all  the  more  determined  to  put  into  execution  his 
plan,  urged  him  to  let  him  try,  and  when  the  ele- 
phant scornfully  consented  he  fastened  a rope 
about  his  body  and  bade  him  remain  where  he 
was  until  he  pulled  him  in,  after  which  he  walked 
with  the  other  end  of  the  rope  to  the  river. 

There  he  told  his  friend  the  hippopotamus  that, 
though  he  was  many  times  larger,  he  could  pull 
him  out  of  the  water.  The  hippopotamus  was 
astonished  at  the  audacity  of  the  statement  and 
sarcastically  told  the  tortoise  to  try  it.  Where- 
upon tortoise,  with  inward  glee,  fastened  the  sec- 
ond end  of  the  rope  about  him  and  told  him  to 
get  into  the  water  and  pull,  which  he  did. 

The  elephant,  feeling  the  strain  on  the  rope, 
resisted  it  as  hard  as  he  could,  and  thus  the  two 
unwitting  combatants  worked  furiously  until  they 
were  too  tired  to  pull  any  longer.  Then,  each  in- 
credulous that  the  tortoise  could  have  pulled  so 
hard,  they  slowly  followed  the  rope  to  see.  Thus 
they  walked  up  to  each  other  and  discovered  the 
deceit  that  had  been  practiced  upon  them,  when 
they  felt  very  foolish  and  consequently  became 
angry  and  swore  to  kill  the  tortoise  wherever  they 
found  him.  gqg 


FOLK-LORE  FROM  AFRICA 


THE  TORTOISE  AND  THE  PIG 

Once  when  there  was  a great  famine  the  tor- 
toise had  nothing  to  eat,  and  in  order  to  cut  some 
dates  he  climbed  up  into  a palm  tree,  but  he  lost 
his  balance  when  he  reached  the  top  and  fell  to  the 
ground.  He  fell  on  his  back,  and  his  shell  was 
broken  into  pieces. 

He  lay  there  helpless  till  all  the  animals  were 
returning  home  at  evening,  and  as  each  one  passed 
he  beseeched  him  to  gather  the  pieces  of  his  shell 
for  him.  But  one  after  another  refused,  until  the 
pig  passed,  and  he  was  prevailed  upon  to  collect 
the  shell  and  put  the  tortoise  in  it.  For  this 
service  the  pig  was  promised  a reward  on  a cer- 
tain day. 

When  the  day  arrived  he  went  to  the  home  of 
the  tortoise,  where  he  found  Mrs.  Tortoise  grind- 
ing some  leaves  on  a stone,  as  he  thought.  She 
told  him  that  her  husband  was  out,  which  made 
the  pig  angry.  In  his  ill-humor  he  pushed  away 
the  stone,  which  really  was  the  tortoise  himself, 
lying  on  his  back.  He  then  left;  and  when  he  re- 
turned the  second  time  the  tortoise  agreed  to  pay 
him  when  he  found  the  stone  he  had  pushed  away 
from  Mrs.  Tortoise. 

So  the  pig  went  to  look  for  the  stone,  and 
has  not  found  it  yet,  of  course.  And  that  is  why 
the  pig  goes  grunting  along  the  ground  to  this 
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MISSIONARY  STORY  SKETCHES 


day,  and  that  is  why  the  back  of  the  tortoise  is 
cracked. 


TORTOISE’S  CREDITORS 

Once  upon  a time  a famine  was  in  the  land,  and 
the  tortoise  sat  down  to  think  of  some  cunning 
scheme  to  help  him  in  his  destitute  state.  As  a 
result  of  his  planning  he  went  to  his  friends:  the 
worm,  cock,  wild  cat,  leopard,  and  hunter,  and 
from  each  of  them  borrowed  seven  boxes  of  brass 
rods.  These  he  promised  to  pay  on  different  days 
at  the  end  of  the  season,  telling  the  worm  to  come 
first  for  his  money,  the  cock  next,  and  so  on;  the 
hunter  being  last. 

When  the  time  agreed  upon  came,  the  worm 
went  to  him  for  payment.  But  the  tortoise  told 
him  to  wait,  saying  he  had  to  go  to  fetch  the 
money.  So  the  worm  waited;  and  the  next  day 
the  tortoise  came  back,  followed  by  the  cock,  whose 
payment  was  now  due.  Seeing  the  worm,  the  cock 
swallowed  him  up,  and  then  told  the  tortoise  the 
object  of  his  visit. 

But  the  tortoise  told  the  cock  likewise  to  wait 
while  he  got  the  money ; and  when  he  returned,  the 
wild  cat  came  with  him  and  devoured  the  cock. 
When  he  then  asked  for  his  money  he  was  told 
to  wait,  while  the  tortoise  went  out  for  it. 

This  time  the  leopard  came  back  with  the  tor- 

24.8 


FOLK-LORE  FROM  AFRICA 


toise,  and  he,  seeing  the  wild  cat,  fell  upon  him 
and  killed  him,  after  which  he  explained  the  rea- 
son for  his  coming ; and  he,  as  the  others  had  been, 
was  told  to  wait,  which  he  did  in  ignorance  of  the 
cunning  he  was  so  soon  to  fall  a prey  to. 

Shortly  the  tortoise  came  back,  and  with  him 
the  hunter,  who  fired  at  the  leopard,  though  he 
failed  to  kill  him.  So  the  leopard  attacked  him, 
and  they  fought  until  they  both  were  dead.  Their 
corpses  were  then  used  by  the  wicked  tortoise,  who 
laughed  at  the  foolishness  of  his  victims. 

Therefore  we  should  not  lend  our  money  to 
any  man,  as  he  would  try  to  get  rid  of  us,  in 
order  to  be  able  to  keep  our  money. 


THE  SPIDER  AND  THE  PWEH 

The  common  spider  is  an  emblem  of  chicanery, 
and  a spirit  whose  name  is  Pweh  represents  jus- 
tice among  the  Bassas. 

The  spider  got  inside  a ram’s  skin,  that  was 
sewed  up  so  as  to  represent  or  imitate  a sheep 
and  was  led  away  by  his  companions  for  sale. 

Pweh  desired  to  purchase  the  animal  to  eat, 
but  as  it  did  not  look  quite  natural,  he  suspected 
cheating  somewhere  and,  to  verify  or  disprove  his 
surmises,  proposed  to  butcher  the  supposed  ani- 
mal, and  pay  for  it  afterward. 

249 


MISSIONARY  STORY  SKETCHES 


The  spider,  hearing  the  proposition  and  fear- 
ing detection,  murmured  hoarsely  inside  the  skin, 
“Let ’s  go ; can’t  make  a bargain ; can’t  make  a 
bargain.”  So  the  false  sheep  was  led  away. 

The  use  of  the  words  of  the  spider,  “Can’t 
make  a bargain,”  in  making  a trade,  is  usually 
regarded  as  chicanery. 


THE  FOOLISH  SHEEP 

One  day  long  ago  all  the  animals  fixed  them- 
selves up  in  their  very  best  suits,  for  all  were  in- 
vited to  a big  dance  in  a neighboring  town.  But 
though  all  looked  very  fine,  none  looked  better 
than  the  pretty  sheep,  who  wore  for  the  first  time 
a beautiful  white  woolen  dress. 

But  very  foolishly  she  allowed  her  vanity  to 
overcome  her  discretion,  and  in  order  to  show  her 
suit  she  disported  and  danced  nearly  all  the  way, 
and  thus  used  up  all  her  strength. 

Following  the  custom  of  the  Gedoboes,  the 
animals  bathed  after  their  traveling  as  soon  as 
they  reached  the  town.  But  the  sheep  danced 
around  even  after  the  others  had  gone  to  bathe, 
and  only  ceased  at  the  last  moment,  so  that  upon 
her  return  from  her  bath  she  trembled  on  her 
limbs  from  over-exhaustion,  and  while  the  others 

250 


FOLK-LORE  FROM  AFRICA 


started  in  to  enjoy  the  festivities,  feeling  fresh 
and  rested,  she  had  to  withdraw. 

And  from  this  incident  arose  the  parable  the 
Gedoboes  have : “Do  not  play  until  your  time 
comes.” 


THE  ELEPHANT  AND  THE  GOAT 

Current  among  the  natives  of  the  interior  of 
Liberia  is  a story  about  the  elephant  and  the  goat. 
They  say  that  once  the  elephant  and  the  goat 
decided  to  have  a contest  to  see  which  could  eat 
the  more.  The  elephant,  being  so  much  larger 
than  the  goat,  was  sure  of  winning.  He  laughed 
at  the  presumption  of  the  goat. 

The  contest  began.  The  elephant  greedily 
tore  up  grass  and  weeds,  and  ate  voraciously  un- 
til he  could  eat  no  more.  The  goat  ate  leisurely, 
and  then  lay  down  upon  a rock  and  began  chewing 
his  cud. 

“Why,”  said  the  elephant,  “I  thought  you 
were  through.  What  are  you  eating  now?” 

“I  am  eating  this  rock  that  I am  lying  on,” 
replied  the  goat,  “and  when  I finish  it,  I am  go- 
ing to  eat  you.” 

The  elephant  was  very  much  frightened  and 
until  this  day  thinks  the  goat  means  to  carry  out 
his  awful  threat.  For  this  reason  he  never  lingers 
in  the  goat’s  presence. 


251 


MISSIONARY  STORY  SKETCHES 


The  natives,  when  traveling  along  through 
the  section  of  country  which  is  the  habitat  of  the 
elephants,  always  take  with  them  a goat,  and  the 
above  narrative  is  the  reason  they  give  for  this 
custom.  As  a matter  of  fact,  the  peculiar  noise 
of  the  nanny  goats  frightens  the  elephant,  and  he 
loses  no  time  in  running  away. 


LEGENDS  TOLD  BY  A QUARTET  OF  KROO 
“BOYS” 

Woore's  Tale. — A long  time  ago  the  sun  did 
not  shine,  so  ’t  was  always  night.  In  the  forest  - 
there  stood  a tree  which  far  exceeded  in  height 
any  other;  and  “so  it  was”  that  so  long  as  this 
tree  stood  there  could  be  no  day.  Therefore  all 
the  beasts  of  the  forest  conspired  to  pull  it  down. 
The  elephant,  confident  in  his  strength,  first  tried; 
but  tried  in  vain.  After  him  the  lion,  leopard,  and 
many  other  animals  worked  hard,  but  all  to  no 
purpose;  none  could  pull  it  down  or  root  it  up. 
At  last,  when  all  the  others  had  despaired  of  accom- 
plishing their  object,  the  little  “Null”  (an  animal 
resembling  the  ferret),  came  forward  and  told 
them  that  he  was  stronger  than  they  all,  and  would 
soon  prove  it  by  felling  the  tree.  So  off  he  ran, 
but  soon  returned  with  a small  but  sharp  hatchet, 
with  which  he  cut  away  till  the  tree  fell,  and  as  it 
fell  the  sun  rose  for  the  first  time. 

252 


FOLK-LORE  FROM  AFRICA 


Seah's  Tale. — Once  an  elephant  got  a stick 
long  enough  to  reach  “Big  America,”  put  it  into 
the  water,  and  gave  notice  to  all  other  animals 
that  he  who  would  cross  over  to  America  on  that 
stick  and  bring  back  from  there  a leaf  should 
marry  his  daughter.  One  after  another  attempted 
to  cross : lions,  tigers,  bush-cats,  baboons,  and  even 
monkeys;  but  none  could  walk  far  before  the  stick 
would  roll  over  and  let  them  into  the  water.  By 
and  by  “Nuh”  walked  softly  upon  the  stick,  cx-ossed 
over  to  America,  and  brought  back  a leaf,  which 
he  gave  to  the  elephant,  and  he  in  return  gave 
him  his  daughter,  as  was  promised. 

Keah's  Story  (Native  Version). — First  time  all 
dem  meat  (wild  beasts)  he  make  one  big  town,  tiger 
be  king,  for  de  little  fish  dem  people  kill.  Tiger 
take  em  every  bit,  so  he  can’t  get  notting.  So  he 
can’t  kill  fish  agin,  and  all  dem  people  say,  “Which 
way;  fus  time  we  live  here  we  eat  plenty  fish,  how 
come  dis  time  we  can’t  eat  none?”  So  he  take 
“Nuh”  he  go  for  dotor,  and  tell  him  all  he  pa- 
laver, and  dotor  say,  “Very  well;  no  make  tiger 
be  king  for  you  town.  Spose  tiger  be  king,  no- 
body can’t  eat  notting  no  more.  You  must  make 
little  meat  (Nuh)  king  for  you  town.”  So  he 
make  him  king.  Plenty  fish  die,  and  tiger  eat 
him,  and  “Nuh”  gete  mad  and  go  nother  place 
for  sit  he  down.  Tiger  send  people  go  call  him, 
so  all  can  sit  down  one  place.  No  more  he  say, 
253 


MISSIONARY  STORY  SKETCHES 


“Let  tiger  have  him  place,  me  I can’t  go  dere.” 
So  all  dem  meat  say,  “S’pose  you  can’t  go,  we 
can’t  go  too.”  And  tiger  left  alone  him  town. 
Bimeby  tiger  self  get  up  and  go  for  call  “Null,” 
but  he  no  will  for  go  him  place.  So  tiger  want 
to  fight,  and  “Null,”  too,  he  want  to  fight.  No 
more  all  two  fear  togeder,  and  run  away.  Since 
dat  time  all  dem  meat  live  walk  all  about. 

Djuabie’s  Story. — Years  ago  there  lived  in 
Bush  country  a very  handsome  young  woman 
named  Jarwee.  Many  a young  man  vainly  sought 
her  hand,  and  she  seemed  perfectly  indifferent  to 
all.  Crowrock,  hearing  of  her,  determined  to  pos- 
sess her  or  die.  So,  taking  his  boy,  he  journeyed 
till  he  reaehed  her  home,  and,  presenting  himself 
as  a suitor,  asked  for  her  handkerchief  to  wipe 
himself  with,  and  entreated  her  to  be  his  wife;  but 
she  would  not  listen  to  him,  and  he,  becoming  quite 
desperate,  declared  if  she  would  not  have  him  he 
would  throw  himself  into  the  fire.  Still  she  did 
not  appear  to  heed  his  entreaties ; and  he  ivas  about 
to  execute  his  threat  when  her  mother  and  friends 
interposed,  exclaiming:  “Po-po-ke-en-keh ! (Don’t 
burn  yourself.)  Po-po-ke-en-keh!  You  shall  have 
her.  She  shall  be  your  wife,  and  you  can  carry 
her  to  your  home.”  Then  the  mother  cooked  him 
rice,  gave  him  water  to  wash,  and  the  daughter 
became  his  wife. 


254 


FOLK-LORE  FROM  AFRICA 


NATIVE  PARABLES 

If.  a man  calls  you  and  you  refuse  to  answer, 
you  will  be  driven  to  reply  if  he  persists  in  call- 
. ing  you. 

Meaning:  Perseverance  conquers  difficulty. 

Smoked  meat  is  sweet;  but  what  will  you  have 
to  eat  in  the  meanwhile,  before  the  meat  is  thus 
prepared  ? 

Meaning:  A bird  in  the  hand  is  better  than 
a thousand  in  the  bushes. 

Might  and  strength  simply  can  not  produce 
wealth. 

Meaning:  Prosperity  is  heaven’s  gift. 

Drain  you  the  crab-hole  ever  so  dry,  there  will 
be  drops  of  water  found  in  it  still. 

Meaning:  Be  a man  ever  so  poor,  still  he  has 
some  property  or  other  to  boast  of,  something  to 
call  his  own. 

In  the  absence  of  the  leopard  the  dog  trespasses 
in  its  den  or  cave. 

Meaning:  Your  bitterest  or  weakest  foe  will 
take  advantage  of  your  absence. 

If  a man  live  long  enough,  he  shall  have  eaten 
as  much  as  a whole  elephant. 

Meaning:  Long  life  furnishes  a chance  to 
achieve  great  things. 


255 


MISSIONARY  STORY  SKETCHES 


The  rain  that  falls  on  the  master  can  fall  on 
his  slave  too. 

Meaning:  Trouble  is  no  respecter  of  persons. 

If  the  rat  that  walks  about  in  the  day  fall 
into  a trap,  how  more  liable  to  be  caught  are  those 
who  walk  about  in  the  night? 

Meaning:  If  they  do  these  things  in  a green 
tree,  what  will  be  done  in  the  dry? 

If  raindrops  fail  to  fill  the  bucket,  dewdrops 
can  not  fill  it. 

Meaning:  If  those  who  are  in  every  way  quali- 
fied to  perform  an  office  fail  to  execute  it,  it  is 
highly  presumptive  in  others  who  possess  fewer 
of  such  qualifications  to  dream  of  their  ability  to 
accomplish  the  task. 

It  was  the  sudden  fall  of  rain  that  obliged 
goats  and  sheep  to  rush  together  in  one  place. 

Meaning:  “What  can’t  be  cured  must  be  en- 
dured.” 

Cockroaches  have  no  protection  of  their  lives 
in  a country  inhabited  by  fowls. 

Meaning:  When  in  the  enemy’s  land,  never 
reckon  you  are  safe. 

After  you  get  to  the  large  cotton  tree  you  see 
yonder  you  now  admire,  you  will  not  think  too 
much  more  of  it. 

Meaning:  “Satiety  follows  after  full  posses- 
sion.” 256 


FOLK-LORE  FROM  AFRICA 


If  you  engage  a bad  woman  in  a public  danc- 
ing-room to  be  your  wife,  you  both  are  in  danger 
of  separation  when  you  attend  some  other  dance 
subsequently. 

Meaning:  If  you  marry  a divorced  woman, 
take  care  you  don’t  have  to  divorce  her  too. 

If  you  say  you  will  save  one  from  any  trouble, 
do  it  entirely. 

Meaning:  If  you  will  save  one  from  any  dis- 
tress, do  it  effectually,  and  do  not  afterward  be- 
come antagonistic  to  him  by  sinking  him  into  it 
the  deeper. 

If  you  are  drowning  in  the  sea,  drink  enough 
of  its  water  at  once. 

Meaning:  If  you  can’t  possibly  remedy  any 
danger  to  you,  succumb  by  selling  your  life  dearly. 

“Jookoo”  brings  “Jakkah.” 

Meaning:  Tit  for  tat;  evil  be  to  him  who  evil 
thinks. 

A polygamist  must  have  plenty  of  common 
sense  to  cope  with  the  members  of  his  harem. 

Meaning:  One  who  has  taken  many  responsi- 
bilities upon  himself  must  have  sufficient  tact  and 
means  to  square  up  with  them. 


17 


257 


MISSIONARY  STORY  SKETCHES 


You  are  not  the  alligator’s  brother  after  all 
your  best  swimming  in  the  water  by  its  side. 

Meaning:  A foreigner  is  but  a foreigner,  say 
wrhat  you  please,  do  what  you  may. 

The  small  elephant  has  large  tusks. 

Meaning:  Great  events  hang  on  small  things. 

The  frog  thought  there  was  no  other  sort  of 
water  in  the  world  but  the  cold  and  comfortable 
kind  in  which  he  was  reared ; but  circumstances 
brought  it  about  one  day  so  that  he  tumbled  into 
boiling  water.  All  frogs  learned  then  a lesson 
from  this  sad  but  well-bought  experience  of  their 
unfortunate  companion ; hence  their  significant 
screeching  noise  near  ponds  and  swamps  at  night, 
saying,  “Water  is  more  than  one  kind.”  Response, 
“More  than  one ; more  than  one.” 

Meaning : The  wealthy  heir  thinks  there  is  noth- 
ing but  happiness  and  prosperity  in  life ; but  when 
suddenly  overtaken  by  adversity  he  and  his  friends 
are  taught  the  useful  lesson  that  life  is  checkered. 

One  finger  does  not  pick  out  the  vermin  in 
your  head. 

Meaning:  “Two  are  better  than  one.” 

If  money  brings  love  into  the  house,  it  will 
carry  it  back  when  it  returns. 

Meaning:  If  we  love  for  the  sake  of  wealth, 
we  shall  hate  when  poverty  comes. 

258 


FOLK-LORE  FROM  AFRICA 


SOME  AFRICAN  (LIBERIAN)  PROVERBS 

The  leopard  says : If  a thing  is  running,  it  is 
food. 

The  G’de  (monkey)  says:  It  must  be  knowl- 
edge, it  is  not  large.  (Knowledge  is  better  than 
size.) 

The  Gbubudugba  (plant)  says:  If  I have  no 
sower  I sow  myself. 

The  squirrel  says:  For  wisdom’s  sake  two  peo- 
ple walk  (together). 

The  red  ant  says:  If  you  are  (nearly)  con- 
sumed, you  enter  into  one  nest  (in  peace). 

The  bush  rat  says:  If  you  rest,  you  eat  your 
tail  (from  want). 

Stopping  (hindering)  another,  thou  stoppest 
thyself. 

The  foot  that  walks  the  road,  that  one  a thorn 
strikes. 

I have  a vessel  already ; then  why  should  I 
search  for  one  to  put  things  in? 

The  ox  says:  Given  leaves  do  not  satisfy. 

Before  you  can  make  soup  you  must  have  the 
meat. 

Whatever,  a snake  appearing,  is  at  hand,  with 
that  he  kills  it. 

If  you  want  to  catch  fish,  do  n’t  shake  the 
water. 

A strange  cock  does  not  crow. 

259 


MISSIONARY  STORY  SKETCHES 


Money  is  a gentleman’s  slave. 

When  the  elephant  died  as  a visitor,  he  made 
but  one  load  (because  of  his  leanness). 

If  thou  alone  are  left  in  the  world,  thou  art 
to  be  pitied. 

The  hen  says:  We  walk  after  him  that  has 
something. 

Where  the  head  is  not,  there  is  the  back  (also 
poverty  ) . 

Pull  the  child  out  of  the  water  before  you 
punish  it. 

If  nothing  troubles  you,  you  are  unborn. 

The  snail  says:  I should  tell  it,  but  I have  no 
foot  for  running.  (It  is  not  safe  to  tell  a secret 
if  you  can  not  run  away.) 

The  hand-thing  is  sweet  (i.  e.,  a thing  gained 
by  work). 

The  guinea  pig  says:  One  does  not  cross  the 
water  talking. 

One  does  not  esteem  suppositions. 

The  guinea  fowl  says:  One  does  not  risk  life 
for  show. 

The  gazelle  says : Wisdom  is  life. 

The  big  monkey  says : Word  does  not  prevent 
word. 

“Softly,  softly,”  killed  the  monkey. 

One  palm  spoils  all  the  wine  (if  it  is  bad). 

The  crab  says:  If  you  meet  others  in  the  mud, 

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FOLK-LORE  FROM  AFRICA 


then  go  into  mud  (for  there  must  be  some  danger 
near). 

The  red  ant  says : The  world  is  large,  yet  you 
hear  no  noise. 

The  crocodile  says:  The  water  is  very  long 
(far),  but  the  canoe  lands  (at  last). 

“I  only  may  eat,  another  must  eat” — this  car- 
ried the  hedgehog  to  the  bush  ( i . e.,  he  was  driven 
out). 

The  “rained  on”  musk  deer  says:  If  you  leave 
your  place  you  do  not  find  a (dry)  place. 

The  wild  goat  says:  Morning  food  is  blood. 
(Early  hours  make  one  prosper.) 

The  lizard  says:  If  you  have  nothing,  you 
make  a hunchback  (i.  e.,  you  walk  dejectedly). 

The  small  ant  says:  Nothing  beats  a crowd. 

A snake  curled  up  eats  nothing. 

The  devil-fish  (very  ugly)  says:  Men’s  faces 
are  unlike. 

The  monkey  ate  with  two  hands,  and  fell  from 
the  tree. 

The  fox  says:  The  pit  of  safety  is  not  deep. 

The  stork  says : Nothing  hurts  a child  of  light. 

The  (big-headed)  fish  says:  Your  head  must 
grow  before  you  ascend  the  river  (i.  e.,  you  need 
sense  before  you  travel). 

The  crocodile  says:  One  does  not  carry  the 
bowels  to  market. 

Broken  things  last  long. 

261 


Ill 


NATIVE  INCIDENTS  AND  ITEMS 

1.  From  Social  Life 

2.  From  Religious  Life 


NATIVE  INCIDENTS  AND  ITEMS 
FROM  SOCIAL  LIFE 


MISSION  WARRED  UPON  BY  CANNIBALS 

When  a discouraged  missionary  asks  himself, 
“After  all,  what  progress  has  been  made?”  he 
need  only  remember  the  condition  of  Liberia  sixty 
years  or  so  ago  and  compare  it  to  to-day.  To 
establish  a mission  then  meant  the  imminent  risk 
of  being  warred  upon  by  cannibalistic  tribes  and 
“eaten  for  breakfast,”  which  was  the  specific  threat 
made  by  King  Gotarah  in  1840  to  George  S. 
Brown,  who  founded  the  Heddington  Mission,  five 
hours  from  Monrovia. 

Before  daybreak  one  morning  in  March  of  that 
year  the  inmates  of  the  mission  were  awakened  by 
the  firing  of  a musket  about  a half  mile  distant. 
Cries  of  “War  in  the  path !”  resounded  through 
the  woods,  and  were  found  to  have  been  uttered 
by  an  old  woman,  who  made  her  way  to  King 
Thom,  near  the  mission,  and  told  him  that  a large 
congregation  of  war  people  were  near  at  hand. 

265 


MISSIONARY  STORY  SKETCHES 


Before  she  finished  speaking  their  muskets  could 
be  seen  in  the  early  faint  light  of  daybreak,  and 
it  was  discerned  that  they  were  in  three  divisions: 
one  on  guard,  the  other  two  surrounding  the  town 
en  march.  The  wings,  when  fired  upon,  returned 
to  the  body ; but  not  without  a return  fire,  which 
wounded  one  of  the  missionaries  so  that  he  died, 
though  conscious  to  the  last,  and  dying  happy  in 
Jesus ; he  was  a converted  native. 

Mr.  Brown  had  in  his  mission  twenty-six  school 
children,  two  hired  girls,  and  the  wife  of  an  Amer- 
ican man,  Harris;  he  being  there  also,  and  help- 
ful in  resisting  the  attacks  of  the  enemy,  taking 
an  active  initiative  in  the  tactics  employed  by  the 
mission  party.  Demory,  another  American,  was 
of  the  group,  and  three  of  the  boys  were  old 
enough  to  handle  muskets.  Thom  and  twelve  of 
his  men  had  muskets. 

When  the  women  and  children  tried  to  escape 
they  were  almost  captured  by  the  slave-catchers, 
and  only  with  difficulty  regained  the  mission,  where 
Brown  ordered  them  to  go  to  one  of  the  bedrooms 
and  lie  upon  the  floor,  so  that  they  might  escape 
the  firing  as  much  as  possible. 

The  enemy’s  slugs  and  balls  flew  thick  and 
fast  through  Brown’s  house,  aimed  by  four  or 
five  hundred  almost  at  hand. 

Demory  and  Harris,  who  happened  to  have 

266 


FOLK-LORE  FROM  AFRICA 


four  or  five  pounds  of  buckshot,  stood  below  in 
front  of  the  enemy,  and  Jarvis  and  Nichols  at  the 
window  above,  firing  muskets  as  fast  as  a boy  could 
hand  them  and  another  hoy  return  them  to  Brown 
for  loading. 

A frail  picket  fence,  whose  weakness  the  enemy 
did  not  guess,  held  them  back  until  sun  up,  when 
old  Gotarah  got  behind  the  storehouse  and  smashed 
through  the  fence  there.  With  yells  he  led  his 
men  on  to  within  two  rods  of  the  house,  and  then, 
attempting  to  rush  in,  fell  lifeless  on  the  very 
threshold. 

This  ended  the  attack;  and  well  it  did,  for  the 
mission  ammunition  was  exhausted  to  within  a 
round  or  two. 

This  attack  and  its  repulse  ended  the  wars  in 
that  vicinity  and  did  much  to  encourage  the  na- 
tives to  lay  out  farms,  as  they  no  longer  feared 
being  driven  off. 


CANNIBALISM  OF  OLD  TIMES  IN  LI- 
BERIA 

The  question  of  cannibalism  on  the  coast  of 
Liberia  was  incidentally  raised  at  the  session  of 
the  Liberia  Conference,  in  1842,  held  in  Monrovia. 
Rev.  Anthony  D.  Williams,  a member  of  the  Con- 
ference, was  presiding. 

267 


MISSIONARY  STORY  SKETCHES 

The  fact  of  cannibalism  was  denied  by  one  of 
the  preachers,  who  said  “there  never  were  cannibals 
known  on  the  western  coast  of  Africa.” 

Elijah  Johnson,  one  of  the  founders  of  Li- 
beria, whose  experiences  with  the  infant  republic 
were  many  and  thrilling,  was  well  prepared  to 
throw  light  on  the  subject.  He  said,  “There  cer- 
tainly are  cannibals  on  this  coast,  and  I have  seen 
them  bring  human  flesh  into  Monrovia  for  sale, 
since  I have  lived  here;  fried  or  smoked  human 
flesh.” 

Rev.  J.  W.  Roberts,  who  afterwards  became 
bishop  for  Liberia,  testified  to  the  same  fact,  say- 
ing that  while  he  had  not  seen  human  flesh  in  Mon- 
rovia, he  had  seen  it  among  the  natives  in  their 
towns  carried  about  in  “kin jars”  (native  baskets 
made  of  thatch  and  bamboo)  strapped  to  their 
backs. 

Gaytoombay’s  general,  Gotarah,  sent  the  fol- 
lowing message  to  Governor  Buchanan:  “I  am  a 
very  bad  man;  my  fashion  is  to  take  and  burn  a 
town,  kill  and  eat  people.” 

Gaytoombay  was  a powerful  native  chief,  with 
whom  the  colonists  contended  in  the  early  days  of 
the  republic.  He  was  a veteran  slave-trader,  and 
was  present  when  Captain  Stockton  and  Dr.  Ayers 
purchased  Perseverance  Island  for  the  colonists. 


268 


FOLK-LORE  FROM  AFRICA 


AN  AVERTED  WAR 

The  Hague  Peace  Conference,  a mile-post  lead- 
ing to  the  highest  civilization  of  the  nations,  pre- 
sents a marked  contrast  to  the  heathen  tribes  of 
Africa,  who,  in  their  pitiable  ignorance,  quarrel 
and  make  senseless  war  upon  one  another  on  the 
slightest  pretext;  and  only  as  mission  work  wields 
its  influence  does  this  instinct  come  under  control, 
and  the  tribes  learn  to  live  without  that  constant 
fear,  the  one  for  the  other. 

Two  or  three  years  ago  the  people  of  the  Gar- 
raway  Mission  in  Liberia  averted  such  a war  be- 
tween the  Garraway  and  Po  River  tribes  only  after 
repeated  efforts. 

And  the  cause  of  the  trouble  was  nothing  more 
than  the  straying  of  a young  bullock  into  the 
province  of  the  river  tribe.  Because  none  owned  it 
they  concluded  that  the  Garraway  tribe  had  been 
to  the  “devil  doctor,”  obtained  from  him  war  medi- 
cine, and  put  it  upon  the  animal,  that  it  might 
carry  death  to  them. 

This  was  the  complaint  they  made  to  the  two 
men  sent  by  the  mission  at  the  coercion  of  the 
people,  who  reproached  them  for  not  protecting 
them,  and  this  was  the  only  reason  they  gave  for 
having  threatened  war  by  blowing  horns  and  curs- 
ing on  the  river  bank  all  the  preceding  night. 
They  exempted  the  mission  people  from  all  blame, 
however. 


MISSIONARY  STORY  SKETCHES 


When  the  men  returned  they  found  that  the 
bullock  had  been  sent  back,  and  that  the  explana- 
tion had  been  given  the  Po  River  people  that  the 
King  Gouh  had  given  the  women  a cow,  that  they 
might  have  a dinner  and  dance  in  his  honor;  but 
when  the  soldiers  tried  to  catch  the  cow  she  ran 
into  the  bushes,  this  little  calf  following  her;  and 
when  they  captured  the  king’s  gift  they  left  the 
calf,  which  swam  across  the  Po  River  to  the  other 
town.  They  also  gave  the  messengers  who  re- 
turned the  calf,  cloth,  rum,  and  other  gifts. 

But  later  in  the  day  the  peace  offerings  were 
returned,  with  another  proclamation  of  war.  As 
angry  words  multiplied  across  the  river,  the  mis- 
sion people  again  endeavored  to  cast  oil  upon  the 
troubled  waters ; but  when  they  attempted  to  make 
the  same  explanation  concerning  the  bullock,  which 
— poor,  dumb  animal ! — knew  not  what  a moun- 
tain of  wrath  it  had  evoked  by  its  innocent  wan- 
dering, the  Po  River  tribe  declared  the  mission 
people,  too,  lied  and  were  as  bad  as  the  heathen. 

The  messengers  returned  heavy-hearted  and 
were  close  followed  by  a messenger,  who  said:  “I 
am  the  last  man  now  to  cross  this  river.  I am 
come  to  shake  the  dust  off  my  feet,  and  you  will 
never  again  see  any  of  our  people  across  this  river.” 
The  general  of  the  Po  River,  who  had  been 
banished  for  a year,  returned  within  a few  days 
270 


FOLK-LORE  FROM  AFRICA 


and  sent  word  to  the  Garraway  king  that  he  was 
waiting  to  shake  his  hand.  And  yet  again  other 
messengers,  to  declare  that  the  two  tribes  were 
friends  and  allies,  and  that,  it  being  time  to  go 
and  cut  farms,  they  trusted  the  Garraway  people 
to  care  for  their  women  and  children. during  their 
absence. 

And  so  the  poor  heathen,  in  the  folly  of  their 
mistaken  traditions  and  beliefs,  ever  seek  to  show 
their  courage  by  their  readiness  to  assume  arms, 
working  themselves  up  over  such  a trivial  incident 
into  a rage  which  is  bitter  while  it  lasts. 


THE  FEROCITY  AND  INTREPIDITY  OF 
AN  AFRICAN  CHIEF 

Captain  Cano,  whose  adventures  among  the  na- 
tives in  Cape  Mount  are  told  by  himself  in  a book 
written  with  graphic  power  of  description  and 
filled  with  thrilling  incidents,  tells  of  a remarkable 
incident  which  illustrates  the  ferocity  of  an  Afri- 
can chief  in  the  days  of  the  African  slave  trade. 

The  chief,  Fano  Toro,  who  was  seventy-seven 
years  of  age,  ruled  over  six  towns  and  fifteen  vil- 
lages. He  was  of  small  stature,  but  of  erect  car- 
riage and  of  a nervous  temperament.  In  youth 
he  was  famous  for  barbarity,  cherishing  bitter  en- 
271 


MISSIONARY  STORY  SKETCHES 


mity  toward  foes,  and  practicing  upon  them  crimes 
shocking  to  humanity. 

Upon  one  occasion  when  he  visited  the  chief, 
Cano  says  that  he  found  him  in  a palaver  house 
with  his  subjects  silently  gathered  about  him.  He 
had  succeeded  in  capturing  his  bitterest  and  oldest 
foe,  who  had  been  for  twenty  years  an  intolerable 
menace  to  him  and  his  tribe,  burning  his  towns, 
butchering  and  selling  his  people,  and  slaying  his 
sons. 

But  now  his  enemy  was  at  last  caught  and 
slain  by  him,  and  his  victim  lay  stretched  upon 
the  ground,  in  the  palaver  house,  and  Toro,  with 
his  foot  planted  upon  the  carcas  and  a bloody 
knife  in  his  hand,  was  addressing  it.  He  recounted 
with  inflamed  passion  the  numerous  wrongs  com- 
mitted against  him  and  his  people  by  the  dead 
chief,  and  with  each  sentence  he  plunged  the  cruel 
blade  into  the  lifeless  frame.  Beside  him  was  a 
large  pot  of  hissing  oil,  in  which  was  frying  the 
heart  of  his  old  antagonist.  Having  thus  vented 
his  spleen  and  appeased  his  wrath  on  the  remains, 
he  ordered  that  the  body  be  burned  to  prevent  the 
spirit  of  the  dead  man  from  haunting  him  the 
balance  of  his  days. 

Toro  suffered  many  annoyances  from  maraud- 
ing and  mercenary  bands,  who  under  the  leader- 
ship of  rival  chiefs  united  against  him  to  utterly 

272 


FOLK-LORE  FROM  AFRICA 


despoil  him  and  his  tribe.  On  one  occasion  they 
besieged  his  stockade  for  many  days.  His  men 
remained  loyal  and  valiant,  and  rallied  around 
their  resolute  chief  as  long  as  possible,  until  they 
were  absolutely  emaciated  by  hunger  and  thirst, 
and  unable  to  resist  longer.  Their  only  remedy 
was  surrender.  This  Toro  stoutly  refused  to  con- 
sider, preferring  death  to  yielding  to  his  enemies. 

With  despairing  energy  he  strode  into  the 
palaver  house,  and  with  the  port  of  a born  com- 
mander ordered  all  to  sally  forth  upon  his  be- 
leaguers. His  fainting,  starving  warriors,  with 
supplies  and  ammunition  exhausted,  disobeyed  the 
order  and  counseled  displacing  him  and  naming  a 
successor,  which  was  done. 

Toro,  lashed  to  anger  by  this  stubborn  resist- 
ance and  contempt  of  his  commands,  in  his  humili- 
ation defied  his  successor  to  equal  him  in  his  power 
of  endurance,  and,  to  demonstrate  this,  plunged 
his  finger  in  a boiling  pot  of  oil,  and  then  placed  it 
in  the  flames  until  it  was  burned  to  a black, 
charred  crisp,  remaining  all  the  while  unmoved. 

His  tribe,  seeing  this,  cheered  wildly  and  re- 
scinded their  action,  restoring  him  as  chief.  Seiz- 
ing this  favorable  opportunity,  Toro  rallied  his 
men  and  routed  his  enemy.  The  burned  finger 
was  ever  afterwards  a souvenir  of  the  victory  of 
the  chief  and  his  people. 

18  273 


MISSIONARY  STORY  SKETCHES 


THE  CONSTABLE  AND  THE  ZOE-VLENG 

When  once  placed  within  the  sacred  precincts 
of  the  Gri-Gri  Bush,  under  the  care  of  the  Zoe- 
vleng,  usually  no  native  power  can  interfere  with 
the  members.  With  this  fact  well  known,  a man 
caught  a young  woman  along  the  highway  and 
took  her  to  the  Zoe-vleng  for  safe-keeping.  She 
was  one  of  the  wives  of  a debtor  of  his,  and,  having 
had  difficulty  in  collecting  a long-standing  debt 
with  the  man,  he  adopted  this  method  of  recover- 
ing it. 

The  matron  of  the  grove  was  a free  widow 
and  had  a village  of  her  own  near  the  Gri-Gri 
Bush.  The  town  where  the  chief  of  the  district 
lived  was  about  a half  mile  away. 

The  woman’s  husband  entered  a suit  against  his 
creditors  for  kidnaping  his  wife,  and  the  constable 
proceeded  with  a squad  of  his  men  to  the  village 
to  reclaim  the  woman.  The  guide  pointed  out  the 
woman,  in  order  that  the  constable  might  arrest 
her,  but  the  matron  ordered  her  into  the  house. 

The  old  woman  resorted  to  her  rattle,  which 
gave  a tremendous  alarm.  One  of  the  men,  who 
knew  its  meaning,  informed  the  officer  that  the 
Zoe-vleng  was  calling  for  help,  and  advised  that 
the  rattle  be  taken  from  her.  This  was  done,  and 
it  was  thrown  away,  when  the  woman  began  to 
scream  distressfully. 


274 


FOLK-LORE  FROM  AFRICA 


“Scream  on,”  said  the  officer.  “You  are  ob- 
structing my  writ,  and  I shall  take  you  along 
with  me,”  and  he  made  it  quite  plain  to  the  woman 
who  he  was. 

The  men  laid  hold  of  each  hand  and  started 
off  with  her  on  a run.  They  knew  that  the  alarm 
was  sure  to  bring  help  to  her ; so  they  lost  no  time 
in  clearing  out  of  the  way  of  her  rescuers.  But 
the  old  woman  made  up  her  mind  to  resist  authority 
as  long  as  possible. 

She  fell  sprawling  on  the  ground ; but  they 
dragged  her  at  a running  pace  over  the  gravel, 
rocks,  and  roots,  while  she  cried,  “Let  me  up,  and 
I ’ll  walk.” 

“We  do  n’t  want  you  to  walk ; we  want  you 
to  run!”  they  said. 

“O,  then  I ’ll  run ; anything,  only  let  me  up,” 
she  pleaded,  piteously.  , 

She  was  allowed  to  arise,  but  she  refused  to 
walk,  thinking  to  delay  them  until  assistance  ar- 
rived. 

The  men  gave  her  a vigorous  jerk  and  started 
off  again. 

Finding  they  were  determined,  she  scrambled 
up,  and  rather  than  be  dragged  again  she  trotted 
off  again  in  good  earnest. 

Thus  for  five  miles  along  a rough  road  she 
continued  to  run  until  they  reached  the  canoes. 
They  knew  that,  if  overtaken,  her  high  position 
275 


MISSIONARY  STORY  SKETCHES 


would  provoke  an  attack  from  the  natives.  They 
had  just  cleared  the  wharf  when  the  pursuers  ap- 
peared on  the  bank  with  their  big  knives  and  spears. 

The  men  declared  they  had  never  had  such  a 
run  in  their  lives  before,  neither  did  the  Zoe-vleng. 
She  was  much  chagrined  to  find  herself  a prisoner. 
What  a forlorn  figure  she  did  present!  Such  a 
position  for  the  head  of  the  Gri-Gri  Bush  was  pa- 
thetic. 

The  judge,  however,  was  lenient  with  her,  for 
she  was  a heathen  woman  and  unacquainted  with 
higher  laws  than  those  of  her  bush. 

The  man’s  wife  was  restored  to  him. 


A MAN  IN  THE  GRI-GRI  BUSH 

The  Gri-Gri  Bush  is  a sealed  grove  especially 
for  women,  and  men  are  strictly  forbidden  to  en- 
ter there.  The  following  incident  is  an  account 
of  a tradesman’s  experience  with  the  bush  while 
in  session. 

He  was  making  a trading  tour  in  the  interior, 
having  a number  of  carriers  with  him,  who  were 
loaded  with  merchandise.  Arriving  in  a strange 
part  of  the  country,  both  trader  and  carriers 
missed  their  way,  and  coming  suddenly  upon  what 
was  supposed  to  be  a village,  the  trader  entered, 
but  to  his  astonishment  and  also  his  exceeding  dis- 
comfiture found  that  it  was  Gri-Gri  Bush. 

1276 


ZOE-VLENGS,  OR  PRECEPTRESSES,  OF  THE  GrI-GrI 

Bush  in  Official  Costume. 

[TheGrl-Gri  Bush  is  a cloistered  institution  for  females  where 
they  receive  instruction  in  all  those  things  which  fall  into  the 
sphere  of  womanhood.  The  bush  is  located  in  the  forest  in  a se- 
cluded grove  some  little  distance  from  the  dwellings  and  farms. 
The  grounds  are  carefully  marked  off,  and  are  considered  sacred. 
Men  are  strictly  forbidden  to  enter  the  enclosure.  An  elderly 
woman,  a sort  of  governess  or  preceptress,  has  charge  of  the 
girls  who  enter  there  between  the  ages  of  ten  and  twelve,  where 
they  remain  for  a number  of  years  until  the  prescribed  work  is 
finished.] 


FOLK-LORE  FROM  AFRICA 


The  Zoe-vleng  instantly  made  an  alarm  by 
seizing  the  rattle,  which  is  a large  gourd  enclosed 
in  a network  of  beads,  and  giving  a few  vigorous 
jerks.  The  women  at  this  distress  signal  wildly 
rushed  from  the  huts  and  pounced  upon  the  in- 
truder, and  before  he  could  fully  realize  his  situa- 
tion he  found  himself  in  the  clutches  of  infuri- 
ated women  and  fast  bound. 

By  this  time  the  men  had  gathered  and  learned 
from  the  carriers  the  state  of  affairs.  They  hailed 
the  women,  telling  them  not  to  harm  their  pris- 
oner, for  he  was  a stranger  and  had  entered  there 
through  mistake.  By  this  timely  interference  the 
frightened  trader  escaped  a severe  flogging.  How- 
ever, the  unforgiving  women  retained  their  pris- 
oner, threatening  to  kill  him  outright  unless  he 
paid  a heavy  fine.  He  shouted  to  his  carriers  to 
give  them  the  kin  jars  of  merchandise.  These  were 
handed  over  as  a peace  offering,  and  the  unfor- 
tunate man  was  very  glad  to  escape  with  his  life. 


BETTIE 

Meeting  a heathen  woman  far  up  in  the  in- 
terior with  a heavy  load  of  wood  on  her  head,  and 
seeing  a large  scar  on  her  shoulder,  I was  anxious 
to  know  who  she  was  and  how  she  came  to  re- 
ceive such  an  ugly  wound.  She  seemed  to  appre- 
ciate the  interest  shown  and,  instantly  dropping 
277 


MISSIONARY  STORY  SKETCHES 


her  wood,  said  that  her  name  was  Bettie.  She  had 
been  one  of  the  wives  of  a chief  of  the  Pessey  tribe 
who  had  been  conquered  and  killed  in  war,  and 
was  now  one  of  the  wives  of  her  husband’s  slayer, 
according  to  heathen  usage. 

The  scar  on  her  shoulder,  to  which  she  pointed 
with  tears  in  her  eyes,  was  given  her  by  the  war- 
rior who  captured  her.  She  was  not  easy  to  take, 
and  during  the  struggle  an  attempt  was  made  to 
behead  her.  Dodging,  the  sword  missed  her  head 
and  made  the  ugly  mark  on  her  shoulder,  w’hich 
she  will  always  bear.  Bettie  was  the  mother  of 
five  children,  but  they  had  all  died  by  poisoning. 
She  was  an  object  which  stirred  the  deepest  pity 
as  she  told  her  sad  story. 


IN  STICKS 

There  are  many  methods  of  punishment,  all 
more  or  less  cruel,  among  the  natives  in  the  in- 
terior, for  crimes  committed  and  for  other  mis- 
demeanors. 

One  of  the  most  practiced  modes  of  torture  is 
that  of  putting  the  culprit  in  sticks.  A green 
log  from  three  to  five  feet  in  length  and  eight  to 
twelve  inches  in  diameter  is  prepared  and  brought 
into  the  palaver  house.  A hole  is  made  in  the 
center  of  the  log  large  enough  to  thrust  the  foot 
through,'  and  if  the  crime  is  of  sufficient  great- 
278 


FOLK-LORE  FROM  AFRICA 


ness,  two  holes  are  made  and  both  feet  are  put 
through.  The  victim  is  compelled  to  bear  this 
punishment,  sometimes  for  many  months,  until  con- 
fession is  made  of  the  crime  for  which  it  is  applied, 
or  until  the  ends  of  justice  are  met. 

Passing  through  a town  one  day  we  saw  a 
woman  with  one  foot  in  the  stick ; she  was  suffering 
intensely  from  the  pain  caused  by  the  swelling  of 
the  entire  limb.  She  had  been  placed  there  for 
some  trifling  offense,  but  there  was  no  redress  for 
her.  Native  law  is  strict  and  unrelenting. 

At  the  sight  of  our  party  those  who  were  ad- 
ministering punishment  to  the  woman  began  to 
cut  the  log  with  an  ax.  But  as  we  made  no  pro- 
test, and  passed  on,  they  soon  stopped,  and  the 
woman  remained  a prisoner. 


EXECUTION  AND  OTHER  PENALTIES 

There  obtains  no  particular  method  of  execut- 
ing criminals  among  the  aborigines  except  those 
condemned  in  the  devil  bush  tribunal.  These  are 
taken  in  the  dense  forest,  bound  hand  and  foot, 
laid  flat  upon  their  stomach,  with  neck  resting 
upon  a large  pole  laid  on  the  ground ; with  a club 
the  executioner  then  strikes  the  culprit  three  heavy 
blows  on  the  back  of  the  neck,  which  leaves  him 
dead.  Or  sometimes  they  are  placed  upon  their 
279 


MISSIONARY  STORY  SKETCHES 


backs,  a stout  stick  laid  upon  their  throats,  upon 
each  end  of  which  a man  sits  until  the  victim  suf- 
focates, which  is  generally  within  a few  minutes. 

In  most  other  cases  prisoners  are  delivered  over 
to  such  persons  as  are  willing  to  kill  them — which 
are  always  readily  found  among  the  heathen — and 
they  cruelly  cut  them  up  until  death  ensues,  cut- 
ting from  the  body  hands,  arms,  ears,  and  other 
members,  ofttimcs  stabbing,  running  swords 
through  the  body,  slicing  from  fleshj^  parts,  and 
so  on,  until  the  unfortunate  victim  expires  under 
these  horrors. 

Where  civilized  law  operates,  this  sort  of  pun- 
ishment is  not  permissible.  Those  guilty  of  crime 
are  duly  tried  and  humanely  punished.  Happily 
this  latter  method  is  steadily  spreading  among  the 
heathen. 


DAMAGES 

Injuries  or  losses,  whether  accidental  or  inten- 
tional, are  recoverable.  Even  slight  accidents  have 
occasioned  serious  palavers,  and  payments  of  dam- 
ages called  for.  The  claim  of  parents  and  rela- 
tives upon  their  children  is  peculiar,  and  especially 
so  with  reference  to  the  girls.  Marriage  does  not 
relinquish  the  claim.  Losses  occasioned  by  the 
death  of  a wife  may  be  recovered  under  a custom 
known  as  “redeeming  the  body.”  This  claim  can 
280 


FOLK-LORE  FROM  AFRICA 


be  annulled  only  by  the  mutual  consent  of  the  par- 
ents and  a second  party. 

If  a father  buys  a wife  for  his  son  while  yet  a 
minor,  paying  the  legal  price,  and  the  woman  dies 
before  she  becomes  his  wife,  her  parents  present 
claims  for  redeeming  the  dead  body.  If  the  claim 
is  met,  a responsibility  is  attached  to  the  parents 
or  relatives  of  the  deceased  to  furnish  another  wife 
for  the  boy,  whom  he  marries  when  of  age,  pay- 
ing the  usual  dowry.  Sometimes  a servant  is  in- 
cluded. 

Failure  to  redeem  the  corpse  of  a wife  cancels 
the  right  to  claim  the  children  who  may  have  been 
born  of  that  wife.  Redeeming  the  dead  body  of 
a woman  who  was  a mother,  involves  a greater 
expense  than  a woman  who  died  without  offspring. 


HEATHEN  SYMPATHY 

The  most  delicate  and  genuine  expression  of 
sympathy  that  we  have  ever  seen  was  extended  by 
a heathen  woman  who  called  on  a Liberian  woman 
recently  bereaved  of  an  only  son.  The  mother, 
overwhelmed  with  grief,  was  reclining  upon  a cot, 
seemingly  oblivious  of  her  surroundings.  Friends 
had  gathered  to  comfort  her,  and  they  filled  the 
room.  It  seemed  difficult  to  find  appropriate  words 
to  condole  with  the  afflicted  mother,  whose  grief 
281 


MISSIONARY  STORY  SKETCHES 


was  twofold,  for  she  had  only  recently  suffered  the 
loss  of  a loving  husband. 

In  such  a presence  silence  seemed  more  appro- 
priate than  words.  The  native  woman  was  of  the 
Vey  tribe.  Softly  she  crept  into  the  room,  and 
tenderly  kneeling  down  by  the  woman’s  side,  with 
her  face  to  the  floor,  she  gently  took  hold  of  the 
widow’s  foot  and  placed  it  against  her  cheek.  She 
patted  the  foot  with  caressing  strokes  in  silence 
for  some  minutes. 

Then,  rising  from  her  position  and  looking  at 
the  woman  with  kindly,  wistful  eyes,  amid  her 
tears  and  with  quivering  lips,  in  her  own  tongue 
said,  simply,  “Never  mind,  mammy;  never  mind!” 

Like  the  woman  in  Dickens’s  “Bleak  House,” 
“she  had  no  kind  of  grace  about  her  but  the  grace 
of  sympathy ; but  when  she  condoled  with  the 
woman,  and  her  own  tears  fell,  she  wanted  no 
beauty.”  

AS  TOLD  BY  DAVID  KELLY 

David  Kelly  and  his  wife,  together  with  fifty 
or  more  persons  known  as  the  Liberian  Enterprise 
Company,  from  the  State  of  Pennsylvania,  emi- 
grated to  Liberia  in  1853.  They  carried  with 
them  machinery  and  merchandise  to  the  amount  of 
several  thousand  dollars  in  value.  One  of  their 
several  ventures  was  to  install  a twelve-horsepower 
sawmill  at  Marshall. 


282 


FOLK-LORE  FROM  AFRICA 


This,  however,  after  a brief  existence,  proved 
unsuccessful,  the  heavy  expense  of  erecting  and 
maintaining  the  mill  making  it  impossible  to  con- 
tinue it,  and  the  scheme  was  ultimately  abandoned. 
Kelly  afterwards  established  himself  at  White 
Plains,  on  the  St.  Paul’s  River,  where  he  was  en- 
gaged for  a number  of  years  as  a missionary  in 
the  Methodist  Mission.  He  tells  the  following  in- 
cidents of  his  life  there: 

The  first  is  an  amusing  experience  a Golah  man 
had  with  a mirror.  He  had  come  from  the  interior 
to  get  a job  of  cleaning  off  bush  for  farm  pur- 
poses, and  had  occasion  to  go  in  a room  where 
there  was  a looking-glass.  He  had  never  seen  one 
before,  and  thus  did  not  recognize  the  fact,  when 
he  stepped  in  the  door,  that  the  “other  man”  he 
saw  to  the  right  was  his  reflection,  but  imagined 
it  to  be  a man  outside. 

He  addressed  the  reflection  in  the  Vey  lan- 
guage and  said,  “Accouy  O?”  (How  do,  my  coun- 
tryman ? ) ; but  receiving  no  response,  he  repeated 
his  salutation. 

Being  a second  time  ignored,  he  went  out  and 
searched  diligently  for  the  man  in  the  place  where 
he  thought  he  had  seen  him.  Not  finding  him 
there,  he  was  confused.  He  returned  again  to  the 
room  and,  looking  in  the  mirror,  beheld  the  same 
man  where  he  had  first  seen  him.  Mystified,  he  ven- 
tured another  greeting  to  the  phantom,  in  the 
283 


MISSIONARY  STORY  SKETCHES 


most  respectful  manner,  but,  of  course,  with  no 
effect. 

Excitedly  he  asked  a Congo  girl  who  was  busy 
about  the  house  what  that  man  was  doing  there. 
She  answered  only  with  a smile,  fully  appreciating 
the  joke.  Failing  to  get  an  explanation,  he  crept 
stealthily  to  the  door  and  threw  a final  sly  glance 
at  the  mirror;  then,  leaving  the  work  undone,  in 
a spasm  of  fear  he  frantically  hurried  away,  call- 
ing both  legs  and  lungs  into  vigorous  requisition 
in  his  flight.  He  was  never  seen  about  the  mission 
again. 

The  second  incident  is  quite  as  amusing  and 
is  one  wherein  a chart  glass  instead  of  a mirror 
played  the  mysterious  role. 

A Golah  chief,  seeing  Mr.  Kelly  light  his  pipe 
with  a chart  glass,  said,  “Och!  What  side  da  fire 
can  come?” 

“From  the  sun,”  was  the  reply. 

“Well,  what ’s  the  matter  the  sun  don’t  burn 
up  all  men?”  said  the  astonished  chief. 

“That,”  said  Mr.  Kelly,  “is  because  God  has 
so  arranged  it  that  it  warms  and  animates,  but 
does  not  destroy  life.  When  the  rain  falls  in  fine 
drops,  nothing  moves  out  of  its  place;  but  when 
the  rain  is  gathered  into  larger  and  many  drops, 
it  tears  things  up  by  the  roots. 

“Now,  heat  from  the  sun  is  so  finely  divided 

284 


FOLK-LORE  FROM  AFRICA 


that  like  fine  rain  it  affects  nothing  any  further 
than  is  good  for  all  God’s  creatures.  This  glass 
gathers  the  finely  divided  rays,  and  they  are  cen- 
tered in  one  spot.  So  intense  is  the  heat  then  that 
it  has  the  power  to  burn,  and  to  set  tobacco  on 
fire.” 

The  chief  listened  intently  and  looked  wise  as 
the  explanation  proceeded,  and  at  the  close,  said, 
“Umph,  umph,  umph!  God  have  too  much  sense 
for  true,  true.” 

In  illustrating  what  heathen  customs  obtain 
among  the  people,  Mr.  Kelly  tells  of  a native  man 
who  carried  a tumbler  half  full  of  rice  to  a large 
cotton  tree  that  measured  forty-three  feet  in  cir- 
cumference at  the  base.  The  tree  was  an  object 
of  worship,  and  the  rice  was  a sacrificial  offering 
to  the  dead  and  evil  spirits  who  were  believed  to 
be  hovering  about  the  spot.  Although  the  rats 
and  field  mice  had  a feast,  the  poor,  deluded  man 
believed  that  the  dead  feasted  on  his  offering. 


DEVOTION  TO  DUTY 

It  is  customary  among  nearly  all  African 
tribes  to  have  some  sort  of  an  institution  among 
themselves  for  their  girls  and  boys,  where  they 
perpetuate  their  tribal  customs  and  prepare  the 
young  to  become  loyal  .men  and  women  of  the 
tribe.  285 


MISSIONARY  STORY  SKETCHES 


A number  of  families  of  the  Vey  tribe  had 
migrated  to  the  Gibi  country,  and  they  were  there 
without  these  institutions  for  the  perpetuation  of 
the  Vey  customs.  Jessa,  though  by  no  means  a 
young  woman,  walked  the  distance  of  one  hundred 
and  twenty  miles  in  four  days  to  assist  in  setting 
up  a Gri-Gri  Bush  for  the  girls  of  her  tribe.  She 
took  with  her  tobacco  to  pay  her  way  in  providing 
food  for  herself  in  the  strange  towns  through 
which  she  passed. 

While  she  was  in  the  Gibi  country  setting  up 
this  institution,  word  came  to  her  of  the  serious 
illness  of  her  granddaughter;  she  set  out  immedi- 
ately to  visit  her  afflicted  relative.  On  the  way 
she  killed  two  birds  with  one  stone,  a deed  which 
to  her  was  a good  omen.  Her  only  compensation 
for  establishing  the  bush  and  walking  that  long 
distance  was  the  joy  of  service.  She  had  served 
her  tribe  and  obeyed  the  laws  of  her  native  com- 
munity, and  that  was  to  her  ample  reward. 


PARENTS  BLESSING  THEIR  CHILDREN 

Heathen  parents  have  a custom  of  blessing 
their  children.  The  parent  who  performs  this 
ceremony  usually  sits  down  with  the  palms  of  both 
hands  striking  rapidly  against  his  knees  while  pro- 
nouncing the  blessing  upon  the  child.  Then  they 
call  upon  the  great,  good  spirit  to  grant  the  de- 
286 


Girl  Mother  and  Babe, 


FOLK-LORE  FROM  AFRICA 


sire  of  their  heart  and  grant  unto  the  child  the 
blessing  sought. 

In  the  same  manner  they  call  upon  the  evil 
spirit  to  curse  a child  who  is  incorrigible  and 
troublesome.  They  believe  in  the  fulfillment  of 
these  blessings  and  curses.  Young  people  who 
have  been  blessed  by  their  parents  often  boast  of 
the  fact.  Sometimes  they  will  say,  “My  mother 
is  beating  her  knees  for  me,  and  I must  not  do 
this  wrong,  as  she  has  asked  me  not  to  do  it.” 

An  old  man  who  brought  his  little  son  to  the 
mission  house  said  to  me,  “Keep  my  boy  until  he 
catch  manhood,  then  bless  him  and  put  him  away.” 

He  thought  if  the  missionary  would  bless  the 
boy,  no  harm  would  ever  befall  him,  and  that  every- 
thing he  attempted  to  do  would  prosper:  his  cat- 
tle multiply,  his  farm  yield  abundantly,  and  that 
he  would  have  a large  family  to  perpetuate  his 
name. 


FEEDING  BABIES 

Newly  born  babies  are  fed  by  their  mothers 
during  the  first  few  weeks  of  their  existence  on  a 
little  warm  water  or  rice  water.  Then,  as  the 
baby  gets  older,  this  liquid  diet  is  increased,  in 
addition  to  the  mother’s  milk.  Later  a little  soft- 
boiled  rice  finely  mashed  is  given  in  generous  quan- 
tities. The  older  folks  believe  in  eating  large 

287 


MISSIONARY  STORY  SKETCHES 


quantities,  and  follow  the  same  plan  with  their 
children  in  early  life. 

By  the  time  the  baby  is  three  or  four  months 
old  the  mother  begins  a new  method  of  feeding. 
A bowl  of  palm  butter  and  rice,  with  a generous 
supply  of  pepper,  is  then  given.  The  baby  is 
taken  between  the  knees  and  stuffed  with  this  until 
its  stomach  is  distended  to  its  uttermost  capacity. 
Then  it  is  thoroughly  greased  all  over  with  nut  oil 
from  the  palm  nut,  and  placed  upon  its  back  in 
the  sun,  where  it  soon  falls  asleep. 

When  there  is  any  difficulty  in  getting  the 
baby  to  swallow,  the  mother  gently  presses  the 
nostrils,  compelling  it  to  breathe  through  the 
mouth,  and  thus  the  act  of  swallowing  is  forced. 
Sometimes  respiration  is  so  long  suspended  that 
the  mother  inflates  the  lungs  by  blowing  into  the 
child’s  mouth.  When  told  that  her  way  of  feeding 
the  baby  is  not  a good  one,  and  attempting  to  in- 
troduce the  use  of  a spoon,  the  heathen  mother 
laughs  at  the  idea  and  says  the  baby  would  starve 
to  death  if  it  had  only  what  it  could  be  induced 
to  take  in  that  manner. 


SIGNIFICANCE  OF  AFRICAN  NAMES 

Names  of  native  places  and  persons  are  not 
haphazardly  given  in  Africa.  Like  names  among 
the  ancient  Hebrews,  they  are  suggested  by  some 
288 


FOLK-LORE  FROM  AFRICA 


physical  act  or  idea.  The  native  name  of  Mon- 
rovia, “Dru-Kau,”  the  capital  of  Liberia,  is  de- 
rived from  its  nearness  to  an  abundance  of  water. 

The  following  native  towns  in  the  interior  are 
in  keeping  with  the  same  rule:  Guey  zarto  means 
to  sew  up  leaves ; Saw  yonar,  top  rock ; Zway  bee, 
ant  bear  hole.  The  Doe  Mountains  in  the  Junk 
country,  called  by  the  Liberians  “Galilee,”  are 
named  by  the  natives  from  a kind  of  fish  found  in 
the  streams  near  by.  The  fish  is  called  by  the 
natives  doe ; hence  Doe  Mountains.  This  ante- 
dates the  name  given  by  the  Liberians. 

The  native  name  of  Careysburg,  an  inland 
Americo-Liberian  town,  is  Fawblee.  It  means 
bullock's  rest.  The  natives,  with  their  caravans 
from  the  interior,  traveling  to  the  St.  Paul’s  River 
and  the  settlement  of  the  colonists,  always  rested 
at  this  spot  with  their  burdens  and  bullocks ; hence 
the  name. 

The  names  of  persons  are  similarly  given:  Jay 
Ja}r  Nough,  name  of  a powerful  Gibi  chief,  means 
sight  to  be  seen  devil.  Dwanh,  means  to  run.  The 
person  received  this  name  in  war  times,  when  his 
parents  fled  from  the  enemy  at  the  time  of  his 
birth.  Nawvlee,  the  name  of  one  of  the  old  kings 
of  the  Gibi  country,  means  big  devil.  Bolah,  a 
woman’s  name,  means  cow's  tail. 

African  names  are  an  interesting  study  and, 
always  signifying  thus  something  in  native 

19  289 


MISSIONARY  STORY  SKETCHES 


thought,  have  a force  and  beauty  all  their  own. 
Missionaries,  in  changing  children’s  names  indis- 
criminately, destroy  their  identity  with  their  tribes 
and  homes.  As  a rule  they  ought  not  to  be 
changed.  Christian  names  may  be  easily  added  to 
the  native  name. 


A KROO  FUNERAL 

A Krooman  was  taken  ill  very  suddenly,  and 
continued  to  grow  worse  until  the  fourth  day, 
when  he  died.  On  the  third  night  of  his  illness 
his  friends  took  him  from  the  hut  in  which  he  lay 
and  carried  him  across  the  town  to  another  house. 
This  was  done  for  two  reasons ; first,  to  defeat  the 
evil  spirits  who  would  lurk  around  the  dead  man’s 
spirit  the  moment  it  left  his  body ; and  second,  to 
prevent  them  from  causing  his  spirit  to  transmi- 
grate into  that  of  some  dangerous  beast  or  animal. 

After  his  death  his  body  was  taken  back  to 
his  hut,  a new  suit  of  clothes  put  upon  it,  and  a 
dozen  or  more  pieces  of  cloth,  a hat,  umbrella, 
shoes  (he  wore  no  shoes  in  life),  and  many  other 
articles,  such  as  handkerchiefs,  bottles  of  Florida 
water,  coins,  etc.,  wrere  placed  upon  his  bier. 

A canopy  of  sail  cloth  was  stretched  across  the 
street,  and  the  body  with  all  its  adornment  placed 
in  the  middle  of  the  street.  The  widows  of  the 
290 


FOLK-LORE  FROM  AFRICA 


deceased  were  in  the  hut,  seated  on  the  ground, 
with  only  a scanty  loin  cloth  around  them.  They 
were  wailing  and  mourning  bitterly.  The  hired 
mourners  were  near  the  foot  of  the  bier. 

At  the  appointed  hour  a coffin  was  brought 
and  the  body  placed  within  it,  the  top  screwed 
on,  and  immediately  the  body  was  borne  to  the 
graveyard.  The  procession  moved  through  the 
streets  with  little  or  no  regularity.  Their  course 
was  more  zig-zag  than  straight,  for  they  say  the 
spirit  of  the  dead  man  abhors  the  grave,  and  this 
course  indicates  his  unwillingness  to  be  buried. 

Sometimes  the  procession  moves  frantically  in 
jerks  and  starts,  going  backward,  sidewise,  and  in 
every  imaginable  way  revealing  the  reluctance  of 
the  corpse  to  be.  interred.  There  is  music  from 
drums,  horns,  accordions,  and  whatever  else  will 
make  melody  or  noise.  At  the  grave  the  body  is 
deposited  with  a short,  weird  ceremony  by  the 
master  of  ceremonies,  after  which  the  people  return 
to  the  town  and  prepare  for  the  “big  play”  which 
follows  the  demise  of  every  important  man. 

After  a few  days  a division  of  the  dead  man’s 
property  is  made.  The  heads  of  the  wives  are 
shaven,  and  they  wash  themselves  in  a stream  of 
water.  If  near  the  ocean,  they  dip  therein.  They 
then  become  the  property  of  the  next  man  in  the 
family,  who  keeps  them  or  distributes  them  among 

291 


MISSIONARY  STORY  SKETCHES 


other  relatives,  according  to  his  judgment  or  will. 
The  women  have  no  choice  in  the  matter.  They 
generally  obey,  going  where  they  are  sent. 


DEATH  AND  MOURNING 

The  saddest  features  of  native  life  are  appar- 
ent during  severe  sickness  and  death.  If  the  rem- 
edies employed  should  fail  to  effect  a speedy  cure, 
superstition  seeks  a cause  of  the  illness  in  witch- 
craft, and  many  succumb  to  this. 

Friends  approach  a sick  or  dying  man,  put- 
ting such  questions  as:  “Have  you  bewitched  any 
one?”  “Are  you  a witch?”  Or  sometimes  the 
heathen  doctor  will  imperatively  say,  “You  are  a 
witch,  and  unless  you  acknowledge  your  sorceries 
I will  not  be  able  to  cure  you.”  The  deluded  crea- 
ture, for  the  sake  of  a fancied  cure,  will  acknowl- 
edge having  committed  sorceries  when  he  knows  it 
to  be  false,  saying:  “I  must  have  done  it.  My 
spirit  at  night,  while  I slept,  wandered  from  my 
body  and  committed  the  deed.” 

Death  causes  loud  and  great  mourning;  the 
air  is  rent  with  lamentations  and  heart-breaking 
cries.  All  the  inhabitants  of  a native  village  are 
expected  to  mourn  at  the  death  of  one  of  the  con- 
spicuous of  their  number,  and  friends  from  other 
places  come  in  to  join  the  mourners. 

292 


FOLK-LORE  FROM  AFRICA 


All  the  virtues  of  the  deceased  are  rehearsed 
in  weird,  chanting  strains  by  some  woman  who 
leads  in  a sort  of  recitative,  the  rest  joining  in  the 
voluble  refrain.  No  one  can  look  upon  such  scenes 
without  being  affected,  feeling  deeply  how  utterly 
desolate  heathenism  is  and  how  forlorn  is  mankind 
without  Jesus  Christ,  who  declares  Himself  to  be 
“the  resurrection  and  the  life.” 

Graves  are  very  shallow,  usually  three  feet  deep 
at  most.  Often  they  are  too  short.  We  have 
heard  of  instances  when  persons  of  extra  weight 
have  stepped  upon  the  stomach  of  the  corpse  to 
force  it  down  in  the  grave,  where  it  lay  in  a 
cramped  and  curved  position.  The  body  of  an 
ordinary  native  is  wrapped  in  a mat  made  of 
grass  as  a shroud,  while  honored  dead  are  swathed 
in  many  cloths  of  gaudy  colors  and  given  all  the 
attention  that  belongs  to  their  rank. 

In  some  instances  women  may  not  attend  the 
corpse  to  the  grave,  because  Nor,  the  country  devil, 
is  shouting  vociferously  while  the  body  is  being  in- 
terred. As  an  embalming  process  recourse  is  taken 
to  smoke,  sometimes,  which  leaves  the  body  a mass 
of  cured  flesh.  A disgusting  practice  is  that  of 
keeping  the  body  above  ground  until  decomposi- 
tion sets  in,  making  it  unsightly  and  unapproach- 
able to  all  but  the  misguided  heathen;  another  is 
exhuming  the  putrid  remains  where  they  have  lain 
for  a short  while  in  what  is  known  as  “half  ground” 
293 


MISSIONARY  STORY  SKETCHES 

— that  is,  half  buried,  covered  up  in  the  grave  with- 
out the  usual  ceremonies,  until  all  arrangements 
are  made  in  the  final  settlement  and  disposition  of 
the  deceased’s  estate. 

Then  a big  play  is  given  to  the  honor  and  in 
the  memory  of  the  dead.  The  corpse,  with  its 
falling,  decaying  flesh,  is  dressed  and  propped  up 
on  a stool,  and  around  it  gather  its  devoted  fanati- 
cal admirers  to  pay  their  final  tribute  ere  it  is  laid 
deeper  in  the  earth,  to  remain.  While  tins  goes 
on  there  is  a salute  of  guns,  drinking  of  intoxi- 
cating beverages,  and  feasting,  music,  and  danc- 
ing. Presents  are  bestowed,  and  sympathy  is  ex- 
tended to  the  bereaved. 


294 


NATIVE  INCIDENTS  AND  ITEMS 
FROM  RELIGIOUS  LIFE 


DIFFICULTIES  IN  PRESENTING  THE 
GOSPEL 

Missionaries  in  Liberia  employ  the  English 
language  and  literature  in  their  evangelistic  and 
educational  work  among  the  various  tribes.  This 
method  is  almost  general,  and  while  convenient 
for  the  missionaries  who  are  English-speaking,  it 
rather  handicaps  the  natives,  to  whom  the  gospel 
as  preached  in  English  is  often  an  unmeaning  tale. 

The  poverty  of  the  native  dialects  makes  it 
impossible  to  convey  to  the  heathen  mind  many 
of  the  ideas  and  words  found  in  our  religious  and 
secular  books.  This  is  especially  true  with  ab- 
stract truth.  Interpreters  whose  education  is  lib- 
eral supply  the  deficiency  with  gestures,  para- 
phrases, parables,  etc.  But  at  best  the  raw  natives 
get  only  a faint  and  inadequate  conception  of 
the  truth.  Only  that  truth  which  is  stripped  of 
all  superfluities  can  with  any  degree  of  appreci- 
ation be  grasped.  Anything  else  is  but  a waste 
of  time  and  energy. 


295 


MISSIONARY  STORY  SKETCHES 


For,  though  interpreters  who  are  employed  help 
matters  a little,  generally  their  knowledge  of  Eng- 
lish is  limited,  and  they  often  fail  in  grasping  the 
meaning  of  an  idea  and  are  therefore  unable  to 
convey  it  to  the  people. 

The  missionary  who  in  preaching  to  a native 
audience  took  for  his  text  Revelations  iii,  3,  “I 
will  come  on  thee  as  a thief  in  the  night,  and  thou 
shalt  not  know  what  hour  I shall  come  upon  thee,” 
was  very  much  embarrassed  by  the  interpreter’s 
odd  way  of  putting  the  text.  He  said  that  Jesus 
Christ  was  a thief  and  would  come  as  such.  This, 
of  course,  was  not  welcome  news  to  the  audience. 

The  disorder  and  uproar  that  followed  would 
have  broken  up  the  meeting  but  for  a timely  cor- 
rection that  translated  the  text  properly  and  pre- 
sented it  in  its  true  light. 

Discoursing  on  the  Holy  Sacrament  and  after- 
wards patiently  catechizing  a class  of  converts  in 
the  rudiments  of  the  doctrine,  a missionary  pro- 
ceeded to  administer  the  Communion.  He  had 
striven  to  elucidate  all  difficulties  touching  the  na- 
ture and  end  of  the  Lord’s  Supper,  and  felt  quite 
sure  that  he  had  succeeded ; but  the  interpreter,  in 
translating  those  sentences  in  the  ritual  which  ac- 
company the  partaking  of  the  bread,  namely : “The 
body  of  our  Lord  Jesus  Christ  which  was  given 
for  thee,”  etc.,  emphasized  the  fact  that  the  bread 
was  the  body  of  our  Lord.  This  greatl}-  astonished 
296 


FOLK-LORE  FROM  AFRICA 


the  chief  of  the  district,  who  was  present  and  also 
a communicant.  He  interrupted  the  service  with 
a sudden  outburst,  and,  calling  the  missionary  by 
name,  exclaimed,  “You  lie;  I myself  been  see  your 
woman  make  dem  bread!” 

To  the  untutored  African  in  a native  gathering 
there  was  nothing  either  rude  or  sacrilegious  in 
the  remark. 

The  missionary  attempted  an  explanation,  but 
he  said  himself  that  his  explanation  was  never  sat- 
isfactory until  he  had  mastered  the  intricacies  of 
the  native  dialects. 


CONTROVERSIAL  DOCTRINE  AMONG 
THE  HEATHEN 

Very  often  denominational  differences  between 
professed  Christians  prove  perplexing  to  the 
heathen  and  greatly  retard  missionary  work  among 
them. 

The  following  incident  occurred  in  a Liberian 
town  some  years  ago : 

A band  of  touring  missionaries  representing 
two  different  Churches  entered  the  town  and  be- 
gan zealously  to  labor  for  their  respective  denom- 
inations. The  one  who  first  gained  audience  with 
the  king  proceeded  to  point  out  to  him  and  his 
people  the  way  of  salvation. 

297 


MISSIONARY  STORY  SKETCHES 


Fearing  lest  the  missionaries  of  the  other 
Church  would  make  headway  in  inculcating  doc- 
trinal truth  among  the  people,  he  felt  it  his 
bounden  duty  to  forestall  his  brethren  of  the  sis- 
ter Church  by  discoursing  on  the  doctrine  of  bap- 
tism himself  at  his  first  opportunity. 

Therefore  he  presented  a comprehensive  dis- 
course on  the  doctrine  of  baptism,  defending  the 
mode  as  adopted  by  his  Church  with  unusual  ear- 
nestness and  with  a scholarship  worthy  of  a pro- 
fessor’s chair.  Having  to  speak  through  an  in- 
terpreter, and  the  discourse  being  somewhat 
lengthy,  his  hearers  were  wearied  by  it. 

However,  just  before  closing  he  succeeded  in 
gaining  the  attention  of  his  drowsy  listeners  by 
making  a long  pause,  and  then  calling  aloud  the 
king  by  name,  saying  that  unless  he  and  his  sub- 
jects believed  in  the  Lord  Jesus  Christ  and  were 
baptized  in  the  mode  he  had  advocated,  sprinkling 
or  pouring  the  water,  they  would  not  enter  the 
kingdom  of  heaven. 

Of  course,  questions  of  doctrine  were  all  new 
to  the  pagan  king  and  his  people.  They  were 
open  to  accept  almost  any  statement  coming  from 
the  “God  man.”  So  they  decided  that  the  mis- 
sionary knew  what  he  was  talking  about  and  were 
becoming  settled  in  their  minds  that  there  was  no 
alternative  to  what  they  had  just  heard. 

298 


FOLK-LORE  FROM  AFRICA 


But  on  the  next  Sabbath  the  other  Church 
was  before  the  same  king  and  people.  Their  leader 
discussed  the  same  doctrine  they  had  listened  to 
on  the  previous  Sabbath,  but,  of  course,  putting 
the  emphasis  upon  immersion.  He  declared  that 
it  was  the  right  and  only  mode  of  baptism,  and 
that  unless  the  king  and  his  tribe  were  baptized 
in  that  way  they  could  not  be  regarded  worthy 
of  the  Church  below  nor  above. 

The  gray-haired  king,  shifting  nervously  about 
in  his  seat,  recognized  at  once  the  dilemma  in  which 
he  was  placed  by  the  preachers  of  these  different 
denominations,  and,  standing  up  in  the  course  of 
the  sermon,  demanded  of  the  preacher  whose  word 
he  must  keep. 

“You  say  I must  be  immersed,  and  any  other 
way  than  this  is  no  baptism  at  all.  The  other 
man  says  I must  be  sprinkled  or  poured,  and  that 
his  way  is  the  only  right  way,”  he  said.  “Well,” 
continued  he,  “since  you  God  people  disagree,  I 
will  keep  my  devil  way,  for  we  devil  people  never 
differ  from  one  another.” 

Thus  having  decidedly  spoken,  he  and  his 
people  retired  from  the  room,  leaving  both  preach- 
ers and  the  conflicting  doctrines  they  preached 
alone,  with  a feeling  that  in  this  instance  paganism 
had  trimphed  over  Christianity. 


299 


MISSIONARY  STORY  SKETCHES 


TIRED  OF  WAITING 

A missionary  was  discoursing  on  the  doctrine 
of  the  new  birth  before  a native  audience,  and 
closed  with  an  appeal  that  the  unsaved  of  his  con- 
gregation surrender  to  Christ,  that  He  might  give 
them  a new  heart. 

An  impatient  native  chief,  who  said  he  desired 
a new  heart  and  who  had  made  a brief  trial  in 
quest  of  it,  but  who  was  very  anxious  concerning 
the  issues  of  a palaver  which  was  going  on  in  one 
of  his  half  towns,  went  forward  and  said  to  the 
missionary,  “When  is  God  coming  to  give  me  a 
new  heart  and  save  me?” 

In  reply  to  the  answer  to  his  question  he  said, 
“I  am  tired  of  waiting  for  Him.” 

And  thus  speaking,  he  got  up  and  strode  nerv- 
ously from  the  room. 


THE  ATTITUDE  OF  MOHAMMEDANISM 
IN  WEST  AFRICA 

An  expedition  to  Kano  was  undertaken  some 
years  ago  in  the  interest  of  commerce  and  missions 
by  an  eminent  bishop  of  West  Africa.  Kano  is 
a great  commercial  emporium  in  the  Central  Sou- 
dan, and  the  bishop  contemplated  the  establishment 
of  a medical  mission  there,  and  an  educational 


300 


FOLK-LORE  FROM  AFRICA 


work  later  on.  It  was  his  belief  that  if  at  this 
strategic  point,  with  its  vast  population  and  re- 
sources, European  civilization  could  be  brought  in 
contact  with  the  natives,  wonderful  religious  and 
commercial  results  would  soon  follow. 

Kano  has  a resident  population  estimated  at 
about  one  million.  It  has  extensive  commercial 
connection  with  regions  further  inland,  touching 
Lake  Chad,  Khartoum,  and  Tripoli. 

Proceeding  from  Lagos  and  traveling  through 
the  Yoruba  country,  a distance  of  two  hundred 
and  fifty  miles,  the  bishop  and  his  party  reached 
Jebba,  and  from  there  traveled  northward  to  Kano. 
The  journey  from  Jebba  to  Kano  required  six 
weeks,  traveling  ten  miles  a day  on  foot. 

The  reception  given  the  party  while  at  Kano 
shows  the  attitude  of  a Mohammedan  king  toward 
Christian  missions. 

While  receiving  the  party  in  a magnificent 
room,  the  king  scarcely  condescended  to  greet  them 
with  the  usual  heartiness  characteristic  of  the  Af- 
rican. Turning  to  the  interpreter  with  manifest 
anger,  he  asked,  “What  do  those  men  want  in  this 
country  ?” 

He  was  told  the  object  of  their  errand;  but, 
although  every  effort  was  made  by  the  party  to 
persuade  the  king,  by  earnest  entreaties  and  ap- 
peals, to  accept  Christian  teachers,  they  were  met 
by  a cold  rebuff. 


301 


MISSIONARY  STORY  SKETCHES 


“There  is  no  need  of  Christian  teachers  in  my 
country,”  he  said.  “We  have  enough  of  our  own. 
Not  even  did  we  need  medical  missions.  The 
Koran  is  all-sufficient  and  is  an  excellent  substitute 
for  medicines  for  my  people.  They  need  noth- 
ing from  the  outside  world.” 

With  this  the  king  ordered  the  party  to  leave 
his  city.  The  subjects  of  His  Majesty  shouted 
cries  of  approval  to  his  words.  He  was  proclaimed 
a lion,  and  they  cried,  “May  God  give  you  long 
life!” 


SHIPWRECK  TO  FAITH1 

There  is  a certain  man  of  the  Kroo  tribe,  liv- 
ing in  Krootown,  who,  several  years  ago,  from 
all  outward  manifestation,  was  a sincere  adherent 
to  a certain  Church  and  was  regular  in  his  attend- 
ance at  all  of  its  services.  He  contributed  small 
sums  for  the  support  of  the  Church  and  was  strict 
in  his  observance  of  the  Sabbath.  He  refrained 
from  gambling  and  drinking  liquor,  and  all  things 
of  a similar  nature,  although  he  was  surrounded 
by  many  who  did  them. 

“The  Lord  is  my  Shepherd ; I shall  not  want ;” 
“Blessed  are  the  meek,  for  they  shall  inherit  the 
kingdom  of  earth;”  “Seek  ye  first  the  kingdom 
of  God,  and  all  these  things  shall  be  added  unto 

lFrom  “Liberia  and  West  Africa.” 

302 


FOLK-LORE  FROM  AFRICA 


you,”  and  similar  passages  of  Scripture  had  been 
interpreted  literally  by  this  man.  He  had  con- 
cluded that  if  he  served  God,  who  was  the  giver 
of  all  things,  he  would  prosper  more  than  those 
who  did  not,  and  so  he  served  with  that  end  in 
view.  He  gave  the  “God  palaver,”  as  he  thought, 
a fair  trial,  but  he  had  more  trouble  than  his 
neighbors,  who  made  no  profession.  He  began  to 
despair  of  any  return  for  his  diligent  service,  and 
decided  that  he  would  resume  his  former  manner 
of  life  and  enjoy  perhaps  his  former  prosperity. 

One  Sunday  morning,  when  his  teacher  and 
pastor  passed  his  house  on  the  way  to  service,  he 
saw  to  his  great  surprise  this  man  beating  dum- 
boy2  vigorously,  a thing  which  he  would  not  do 
formerly.  He  was  gently  reprimanded  for  his 
breach  of  the  Sabbath  day  and  asked  if  he  did 
not  know  that  was  wrong. 

“You  see,”  , he  replied,  with  somewhat  of  a 
wild  stare  after  he  had  been  remonstrated  with,  “I 
don’t  sabey  dis  ‘God  palaver.’  All  dis  people  he 
drink  liquor,  he  gamble,  he  kill  fish  Sunday,  and 
all  dem  ting.  He  got  plenty  chop.  He  woman 
born  pickaninny,  dem  pickaninny  lib.  I pray. 

2 Preparing  cassava  for  food  is  known  as  beating  dumboy. 
Cassava  is  an  esculent  root  that  grows  plentifully  in  Liberia. 
It  is  a common  diet.  One  of  the  ways  of  preparing  it  is  by 
beating  it  to  a pulp  in  a wooden  mortar  with  a pestle.  It  is 
served  with  hot  soup,  highly  seasoned  with  pepper  and  palm  oil. 
Fish  and  beef  are  also  added  to  the  soup.  It  is  correctly  eaten 
by  swallowing  without  masticating. 

303 


MISSIONARY  STORY  SKETCHES 


I sing.  I serve  God  good.  God  poke  fun  at  me. 
My  woman  born  pickaninny,  all  two  dem  picka- 
ninny done  die.  My  goat  born  pickaninny,  dem 
pickaninny  he  done  die  too.  My  house  up  river 
burn  down.  My  farm  spile.  What  I go  do  now? 
God  poke  fun  at  me.” 

His  pastor  made  a serious  effort  to  reason  with 
him,  and  to  explain  that  his  service  was  not  to 
be  rewarded  in  this  life,  perhaps,  but  in  the  life 
to  come.  But  he  would  hear  none  of  it,  and  threw 
up  his  hands  in  wild  confusion  and  said,  “No,  no, 
no,  no;  I go  do  dis  ting.” 

And  the  man  who  had  spent  so  much  time  in 
trying  to  instruct  and  direct  him  went  away  with 
a heavy  heart,  an  earnest  prayer  on  his  lips. 


“GONGLA”— A RASCAL 

An  independent  missionary,  who  gave  a num- 
ber of  years  of  splendid  service  in  Africa,  gives  an 
interesting  experience  of  how  he  dealt  with  an 
offender.  It  was  his  belief  that  missionaries  should 
not  employ  force  or  threats,  or,  for  that  matter, 
even  take  recourse  to  the  law  of  the  land  in  deal- 
ing with  offenders.  He  says  that  while  in  one 
or  two  instances  he  felt  it  necessary  to  do  this, 
yet  each  time  his  conscience  troubled  him  after- 
ward. He  counsels  that  we  follow  the  injunction 
304 


FOLK-LORE  FROM  AFRICA 


given  in  Hebrews,  “Taking  joyously  the  spoiling 
of  our  goods,”  leaving  the  matter  of  avenging  the 
wrong  in  the  hands  of  God. 

After  he  had  been  in  a certain  locality  for  a 
number  of  years  he  met  a native  whose  nickname 
was  Gongla,  which,  being  interpreted,  means  “ras- 
cal.” And  the  missionary  felt  that  he  was  not 
misnamed,  for  Gongla  seemed  thoroughly  bad  and 
was  the  worst  native  he  had  ever  met.  He  em- 
ployed the  time  in  gambling;  he  was  very  quar- 
relsome; he  was  hard-hearted  and  dishonest.  And 
yet  the  missionary  says  that  God  made  it  very 
plain  to  him  that  he  lacked  in  love  for  this  un- 
fortunate creature.  So  he  made  Gongla  a sub- 
ject of  prayer.  He  went  out  of  his  way  to  treat 
him  kindly,  so  as  to  win  him,  but  found  him 
almost  an  impossible  man  to  deal  with.  Soon 
Gongla  was  quarreling  with  him. 

One  Sabbath,  when  the  missionary  and  his  boys 
went  to  a neighboring  town  to  conduct  religious 
services,  Gongla,  who  had  been  lurking  about  the 
place,  broke  into  the  mission  house  and,  entering 
a trunk  which  was  locked,  stole  all  the  missionary 
possessed  in  money,  which  was  about  twenty-five 
dollars,  as  well  as  some  valuable  papers.  It  seemed 
that  the  quarrel  had  hardened  him  to  commit  this 
act.  The  missionary  ha(l  no  evidence  that  Gongla 
had  committed  the  theft,  but  was  quite  confident 
that  it  was  he.  He,  however,  requested  his  boys 
20  305 


MISSIONARY  STORY  SKETCHES 


to  maintain  silence  concerning  the  matter  until 
sufficient  evidence  could  be  obtained. 

Before  long  Gongla  became  reckless  and  bought 
a large  quantity  of  dry  goods,  and  the  mission- 
ary’s suspicions  were  then  confirmed.  He  sent  for 
him  and  reasoned  with  him,  urging  him  to  make 
a confession  and  restitution  of  the  goods,  promis- 
ing him  forgiveness;  but  the  native  angrily  dared 
the  missionary  to  prosecute  him.  A warrant  was 
made  for  his  arrest,  but  he  escaped  and  became  a 
fugitive  for  two  years. 

At  the  end  of  that  time  he  returned,  but  kept 
furtively  out  of  the  way,  dodging  about  in  the 
forest  and  bush.  Finally  this  exposure,  and  prob- 
ably the  nervous  strain  of  his  fear,  cost  him  his 
health,  and  news  came  to  the  missionary,  to  his 
great  surprise,  that  Gongla  was  dying. 

“Now,”  thought  he,  “this  is  my  opportunity 
to  try  to  lead  him  to  repentance.”  And  hastening 
to  Gongla,  he  found  him  lying  upon  a wretched 
and  filthy  bed  of  mat.  He  knelt  by  the  side  of 
this  unfortunate  man  and  prayed  that  ere  the  soul 
departed  from  the  diseased  body  it  at  least  would 
be  freed  from  the  disease  of  sin,  being  made  whole 
by  repentance  and  acceptance  of  the  Divine  Healer. 

And  his  prayer  was  not  in  vain,  for  the  heart 
of  Gongla  was  moved,  and  he  confessed  his  crime. 
Gently  the  missionary  pointed  the  dying  man  to 
Christ,  and  earnestly  he  talked  with  him.  And 

306 


FOLK-LORE  FROM  AFRICA 


before  nightfall  he  knew  that  there  was  joy  in 
heaven  over  one  more  soul  that  was  saved,  as 
waiting  angels  bore  the  redeemed  spirit  upward  on 
their  wings  of  light. 


“GOD  MOVES  IN  A MYSTERIOUS  WAY” 

Visiting  an  interior  town,  the  same  missionary 
was  making  arrangements  for  the  building  of  a 
mission  house.  He  was  entertained  successively 
at  the  different  homes,  and  on  the  last  night  the 
house  assigned  him  as  a stopping  place  he  was  in 
but  a short  while,  as  the  owner  of  it  came  late  in 
the  evening  to  take  possession,  and  he  was  given 
another  for  the  evening. 

Arrived  in  his  new  quarters,  he  shifted  his 
portable  cot  in  his  room,  seeking  a convenient 
place,  and  finally  decided  upon  placing  it  in  a 
position  from  which  he  could  command  a view  from 
the  window.  A small  incident  the  placing  of  his 
cot  would  seem,  but  it  was  foreordained  to  work 
a mighty  end. 

A fire  was  made  in  the  center  of  the  room,  and, 
the  smoke  rising  from  it  in  all  parts  of  the  room 
being  disagreeable,  the  missionary  opened  the  win- 
dow so  as  to  allow  it  to  escape,  and  retired  for 
the  night  with  it  thus  open.  At  midnight  he 
awoke  with  a start,  and,  looking  out  of  the  win- 

307 


MISSIONARY  STORY  SKETCHES 


dow,  he  saw  a house  ablaze.  It  was  the  king’s 
storeroom. 

Rushing  out  in  his  sleeping  apparel,  he  3relled 
at  the  top  of  his  voice,  “Fire ! Fire !”  This  was 
a strange  cry  to  the  people,  and  some  of  them  in 
the  town  thought  it  an  alarm  of  war,  for  they 
had  heard  these  words  spoken  by  the  Americo- 
Liberian  soldiers  in  battle.  Water  was  brought 
and  thrown  upon  the  burning  building,  and  the 
fire  was  soon  extinguished. 

A moment  more  and  it  would  have  been  too 
late  to  prevent  an  awful  explosion,  as  among  the 
things  in  the  attic  of  the  structure  were  great 
quantities  of  powder  placed  there  by  the  king. 
These  were  already  hot  when  the  fire  was  conquered. 

In  a few  hours  the  town  was  quiet  again,  and 
the  missionary  returned  to  his  room,  destined  to 
become  on  the  morrow  the  recipient  of  the  whole- 
hearted gratitude  of  these  people  and  a welcome 
messenger  in  their  midst.  He  threw  himself  again 
upon  his  cot  and  pondered  on  the  happenings. 
Clearly  in  them  he  saw  the  workings  of  a Divine 
Providence,  who  had  chosen  him  to  be  His  instru- 
ment and  who  thus  paved  the  way  for  him  to 
enter  the  people’s  hearts  and  establish  a mission  to 
lead  them  to  Christianity.  And  he  knew  that  for 
this  purpose  he  had  placed  his  cot  by  the  window ; 
for  this  purpose  he  had  awakened  to  behold  the 
fire,  when  none  other  saw  it;  and  he  knew  that 
308 


FOLK-LORE  FROM  AFRICA 


the  fire  was  but  another  element  God  had  chosen 
to  fulfill  His  plan  for  the  redemption  of  this  pagan 
village,  which  was  rendered  receptive  of  the  gos- 
pel truths  by  the  happenings  of  this  night,  when 
the  missionary  played  the  part  of  a hero. 


AN  AFRICAN’S  WELCOME 

Our  first  experience  with  the  natives  on  reach- 
ing Liberia  is  interesting,  in  that  it  reveals  their 
sense  of  appreciation  for  the  help  that  they  ex- 
pect us  to  give.  After  the  service  they  crowded 
around  us  to  shake  hands  and  express  themselves. 
One,  speaking  for  the  congregation,  said,  “Daddy, 
you  done  come  from  big  ’Merikay  to  teach  we 
dem  God  palaver?” 

“Yes,”  said  I. 

“Mammy,  he  done  come  for  dem  same  ting?” 
“Yes,  both  of  us  have  come  from  America  to 
help  you  and  all  who  need  our  aid.” 

“We  be  too  glad  plenty,  daddy;  you  done 
come,  mammy  done  come,  all  two  come,  help  poor 
we.  Daddy,  it  be  fine ! We  heart  live  for  lay 
down.  You  come  teach  we  white  man  book;  den 
we  know  too  much  sense,  and  learn  plenty  ’Meri- 
kay ways,  and  live  pray  God  proper  bom  by.” 
While  the  “witch  doctors,”  “the  ju-jus,”  the 
Gri-Gri  Bush,  are  still  believed  by  many,  and 

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MISSIONARY  STORY  SKETCHES 


the  devil  worshiped  and  “dashed”  and  heathenism 
practiced,  yet  the  gospel  and  Christian  education 
are  gradually  and  surely  doing  their  purifying 
work  among  many  of  Africa’s  untutored  children. 
It  is  filtering  in  its  higher  and  better  New  Testa- 
ment ideas  of  purity  and  life,  transforming  this 
crude  and  perverted  humanity  into  a noble  type 
of  an  enlightened  Christian  character. 


GOD  A PRESENT  HELP  IN  TROUBLE 

By  order  of  the  Supreme  Court  of  Liberia, 
Fahn  Saco,  a native  of  the  Pessey  tribe,  who  was 
under  conviction  for  murder  in  the  lower  court, 
was  discharged.  It  was  made  clear  by  his  at- 
torney that  he  killed  his  assistant  in  self-defense. 

The  case  from  the  beginning  attracted  wide  at- 
tention, and  it  was  thought  by  many  that  he  would 
swing  upon  the  gallows  for  the  expiation  of  his 
crime;  but  upon  careful  and  impartial  investiga- 
tion the  decision  was  reached  giving  him  his  libera- 
tion from  prison  and  his  release  from  the  hang- 
man’s rope. 

The  interest  which  the  decision  created  was  in- 
tense, and  the  event  produced  a scene  which  an 
onlooker  could  not  soon  forget. 

Fahn  Saco  was  a man  of  powerful  build,  tall, 
and  stalwart.  His  country  cloth  thrown  loosely 
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FOLK-LORE  FROM  AFRICA 


around  his  athletic  frame  exposed  his  breast  and 
limbs  and  gave  him  the  appearance  of  a bronze 
statue  as  he  stood  up  to  receive  his  discharge  from 
the  jailer. 

For  several  months  his  fate  had  hung  in  the 
balance,  and  he  had  hovered  between  doubt  and 
fear.  When  the  news  reached  him  in  his  cell  that 
he  was  set  at  liberty  by  the  court,  he  walked  to- 
ward the  center  of  the  priso.n,  his  step  firm  and 
his  port  lordly.  But  as  he  stood  thus  for  some 
moments,  in  his  eyes  tears  gathered  and  his  frame 
trembled  with  emotion. 

With  quivering  lips  and  faltering  words  he 
thanked  the  judge  and  all  who  had  aided  in  his 
release ; but  when  asked  whom  he  thanked  the  most, 
he  lifted  his  eyes  heavenward,  saying,  in  his  native 
tongue,  “God.” 

Thus  this  poor  heathen  in  his  distress  realized 
with  the  psalmist  of  old  that  “God  is  our  refuge 
and  strength,  an  ever-present  help  in  trouble.” 


QUJE  AND  HIS  HEATHEN  MOTHER 

When  a little  boy  named  Quag  had  been  in  the 
mission  home  for  two  years,  one  day  a crowd  of 
his  people  from  the  interior  came  to  see  him.  He 
did  not  recognize  any  of  them,  as  he  had  been  too 
young — not  more  than  three  years  old — when 
311 


MISSIONARY  STORY  SKETCHES 


brought  to  the  mission.  And  having  become  ac- 
customed to  seeing  those  about  him  clothed,  he 
hesitated  to  make  friends  with  the  scantily-clad 
visitors. 

Seats  were  offered  the  party,  which  were  ac- 
cepted by  the  men,  the  women  preferring  to  sit 
on  the  floor,  as  in  their  country  it  is  usual  for 
thesmen  to  occupy  the  stool  or  bench,  while  the 
women  squat  on  the  hard,  beaten  floor. 

The  missionary  sat  just  in  front  of  the  eldest 
woman  in  the  crowd,  and  Quae  nestled  down  be- 
side her,  covering  himself  with  the  folds  of  her 
dress.  The  interpreter  of  the  party,  whose  name 
was  Jolly-marly,  then  said  that  when  Quae’s  peo- 
ple had  the  big  war,  three  years  before,  in  their 
country,  many  of  them  were  separated  from  their 
children  and  had  lost  them;  and  further,  that  the 
woman  sitting  in  front  of  the  missionary  was  the 
mother  of  the  little  boy  at  her  side. 

The  missionary’s  heart  gave  a great  leap,  for 
she  feared  to  lose  Quae,  the  favorite  and  baby  of 
the  family.  However,  she  spoke  to  Quae  and  told 
him  that  Parmah  was  his  mother,  and  that  he 
must  speak  to  her.  The  child  drew  back  in  horror 
and  surprise. 

“O  no !”  he  cried.  “I  don’t  know  her,  and  I 
don’t  want  to  go  to  her.” 

“That  is  your  y ay  y ay”  (mother),  said  the 
missionary.  “Can’t  you  speak  to  her?” 

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FOLK-LORE  FROM  AFRICA 


“I  don’t  know  her,”  again  repeated  the  child. 
After  a little  gentle  persuasion,  accompanied 
by  a caress,  Quae,  grasping  the  missionary’s  dress 
and  drawing  her  forward  with  him,  timidly  said 
in  his  native  tongue,  “How  do,  woman?” 

The  poor  woman  was  delighted,  and  she  lifted 
up  her  bare  arms  (for  her  clothing  consisted  only 
of  a loin  cloth,  leaving  the  upper  portion  of  her 
body  uncovered)  and  said:  “Come  here,  baby. 
Come  to  your  mother.” 

He  finally  allowed  her  to  take  him  in  her 
arms,  at  the  same  time  keeping  a firm  hold  on  the 
missionary’s  skirt.  The  poor  woman  patted  him 
gently  all  over,  from  head  to  foot.  Tears  of  joy 
streamed  down  her  wrinkled  face  as  she  held  her 
only  child,  whom  she  had  mourned  as  lost. 

The  missionary,  sitting  down  in  front  of  her 
on  a chair,  ruminated  that,  after  all,  a mother  is 
a mother,  whether  civilized  or  heathen.  The 
woman’s  arms  still  encircled  her  little  one.  She 
moved  herself  along  the  floor  until  she  could  reach 
the  missionary’s  feet,  one  of  which  she  held  tight 
with  both  hands  and  laid  her  cheeks  against  it, 
and  with  tears  streaming  from  her  eyes  spoke  as 
from  the  depths  of  her  soul : “Thank  you,  mammy ; 
thank  you.  This  is  my  only  child,  and  I have 
made  myself  sick  crying  for  him.  Now  that  I 
find  him,  I am  happy.  Keep  him  as  your  own 
boy,  and  teach  him  book  and  ‘God  palaver.’  ” 

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MISSIONARY  STORY  SKETCHES 


WHAT  IS  THE  GREATEST  THING  IN 
THE  WORLD? 

This  question  was  put  to  a class  of  native  boys 
in  one  of  our  missions  at  Cape  Palmas,  and  these 
were  their  respective  answers: 

Douah  said  that  the  Bible  is,  because  the  Bible 
tells  us  how  God  loves  us,  and  it  saves  and  feeds 
our  soul. 

Dapo  said  that  wisdom  is,  because  it  gives  us 
sense  to  make  things,  and  it  gives  us  sense  to  gov- 
ern the  nations  well. 

Walla  said  that  the  Holy  Ghost  is,  because  He 
teaches  us  to  do  the  will  of  God,  and  makes  us 
understand  the  Word  of  God,  and  gives  us  strength 
to  do  His  will. 

Donnah  said  that  to  preach  the  gospel  is,  be- 
cause it  tells  the  people  about  God. 

After  a few  moments’  talk  we  all  agreed  that 
“love”  is  the  greatest  thing  in  the  world,  because 
“God  is  love.” 


TRAINING-SCHOOL  FOR  “DEVIL  DOC- 
TORS” 

“Devil  doctors,”  or  medicine  men,  as  they  are 
sometimes  called,  are  to  be  found  in  nearly  all  the 
West  African  tribes.  Young  men  who  choose  the 
profession  first  seek  their  instructors  and  ascertain 
314 


FOLK-LORE  FROM  AFRICA 


whether  they  will  be  acceptable  candidates  or  not. 
When  they  are  ready  to  start  for  the  “devil  doc- 
tors’ ” quarters  they  must  supply  themselves  with 
a piece  of  white  cloth,  a bowl,  and  a spoon  for 
their  own  use.  They  are  not  allowed  to  eat  of 
everything  in  common  with  the  others,  but  only 
of  such  things  as  are  permissible  according  to  the 
laws  of  the  native  institution,  and  out  of  their  own 
vessels.  They  must  not  eat  fish  from  the  creeks 
and  streams. 

When  they  reach  the  “devil  bush”  they  are  re- 
ceived by  the  one  in  charge  and  given  an  apron 
of  bamboo  fibers  to  put  on,  a monkey  skin  to  sit 
upon,  bangles  for  the  ankles,  and  a piece  of  medi- 
cine cloth  to  fasten  upon  each  arm  and  leg.  A 
white  substance  like  chalk  is  given  them  to  chew. 
The  face  and  body  is  anointed  with  this  chalk 
every  morning,  and  circles  made  around  their  eyes 
with  it,  which  gives  the  body  a hideous  appear- 
ance. The  bath  must  be  taken  late  at  night,  when 
no  one  is  near. 

During  the  first  six  months  the  hair  is  not  cut, 
and  the  cutting  of  it  at  the  expiration  of  this 
period  constitutes  an  event  of  moment  in  “devil 
doctor’s”  circle.  It  commemorates  a sort  of  mile- 
stone in  their  training.  A chicken  is  then  killed, 
its  head  hidden,  and  the  apprentices  asked  to  find 
it.  Their  success  and  the  quickness  with  which 
they  discover  it  counts  for  aptitude  and  scholar- 
315 


MISSIONARY  STORY  SKETCHES 


ship.  The  finder  is  congratulated  and  cheered  by 
those  present. 

During  the  next  six  months  they  are  specially 
trained  along  the  line  of  medicines.  Their  teach- 
ing embraces  instructions  in  those  things  which 
kill  as  well  as  those  which  cure.  They  become  ex- 
perts in  poisoning.  When  they  have  mastered  all 
that  is  taught,  the  making  of  charms  and  fetiches 
included,  their  friends  are  invited  to  come  for  the 
final  test. 

This  time  a dog  is  killed,  $ts  head  hidden,  and 
the  young  “devil  doctors”  told  to  find  it.  Should 
they  succeed,  their  heads  are  again  shaven.  They 
take  off  the  bamboo  apron,  put  on  their  cloth,  re- 
ceive the  congratulations  of  friends  and  are  ready 
to  launch  out  upon  the  practice  of  their  profession 
among  the  people.  They  are  styled  “doctors”  and 
are  leaders  in  the  native  community.  They  are 
generally  very  clever  fellows. 


CONVERSION  OF  A “DEVIL  DOCTOR” 

“Devil  doctors,”  as  described  in  the  foregoing, 
are  the  men  who  keep  the  people  tied  down,  as  it 
were,  with  a galling  chain  of  ignorance,  supersti- 
tion, and  witchcraft.  They  conceive  plans  to  keep 
the  poor  natives  constantly  in  the  darkness  and  in 
dread  of  impending  dangers.  For  these  reasons  the 
316 


FOLK-LORE  FROM  AFRICA 


“devil  doctors”  require  large  “dashes”  from  dif- 
ferent families  to  avert  approaching  catastrophes, 
bring  children  to  the  family,  and  keep  off  death 
by  ferocious  beasts.  They  make  charms  and  ju-jus, 
which  these  poor  misled  heathen  wear,  and  in  which 
they  have  implicit  faith. 

Once  two  of  our  native  Christians  went  out  to 
visit  a far-distant  town,  and  as  is  the  custom  in 
Africa,  they  slept  in  the  town,  where  night  over- 
took them,  which,  on  the  evening  of  our  story, 
was  in  Beabo.  After  supper  they  called  the  peo- 
ple, as  many  as  would  come,  to  hear  “God  palaver.” 
Many  gathered,  instigated  by  curiosity,  and  among 
them  was  the  “devil  doctor”  of  the  whole  tribe, 
who  happened  to  be  in  that  town  at  this  partic- 
ular time,  working  his  charms  and  making  ju-jus. 

This  old  agent  of  Satan  was  known  to  be  a 
bitter  foe  to  missionary  enterprise.  His  presence 
was  a surprise  to  these  Christians,  but  they  con- 
tinued singing  and  praying  and  talking  to  the 
people  in  their  own  tongue  of  the  “power  of  God 
unto  salvation.”  The  meeting  closed  in  due  time, 
and  early  next  morning,  before  they  were  out  of 
their  hammocks,  they  saw  this  old  “devil  doctor” 
coming  and  expected  a bitter  contest. 

However,  to  their  surprise,  he  said  that  he  had 
come  to  bid  them  good  morning  and  ask  a further 
explanation  of  the  words  spoken  the  night  before. 
“For,”  said  he,  “to  me  it  sounds  sweet,  and  I am 
317 


MISSIONARY  STORY  SKETCHES 


going  to  give  up  ‘devil  way’  and  try  to  do  ‘God 
way.’  ” 

Continuing,  he  said  that  in  his  sleep  he  had 
had  a vision.  He  saw  himself  at  the  fork  of  two 
paths,  one  leading  in  the  big  bush  and  the  other 
in  the  clearings  among  the  native  Christians.  The 
light  shone  along  the  path  of  the  latter,  while  the 
other  path  was  dark.  The  dream  had  disturbed 
him  greatly. 

The  native  workers  were  for  a moment  so  sur- 
prised at  this  unexpected  development  that  they 
were  almost  speechless.  They  told  him  that  sal- 
vation was  very  near  to  him ; that  all  he  had  to  do 
was  believe  in  the  Lord  Jesus  Christ  and  be  saved. 
He  said  he  was  ready  to  do  this,  and  as  an  evi- 
dence he  was  willing  to  eat  crawfish  before  them 
and  the  people,  thus  signifying  that  he  broke  his 
charm  and  became  a follower  of  Christ. 

“I  have  been  deceiving  the  people  for  years,” 
he  said,  “making  them  believe  that  there  is  power 
in  the  charms  and  ju-jus  I have  been  making  for 
them.  My  business  in  the  town  at  this  time  was 
to  make  the  tribal  fetich,  which  was  to  protect  the 
people  from  war  and  bring  male  children.” 

But  after  his  peace  with  God  he  exclaimed,  “I 
live  to  pray  God.  I make  no  more  ju-ju  now.” 
He  begged  them  piteously  to  help  him  to  pray, 
for  he  had  been  a great  sinner. 

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FOLK-LORE  FROM  AFRICA 


This  was  the  opening  wedge  for  Christianity 
in  this  town,  and  since  then  many  have  accepted 
Christ.  Idolatry  and  witchcraft  must  give  way  to 
the  Prince  of  Peace. 


JASPER  GRANT’S  DECISION 

Jasper  Grant,  a convert  from  heathenism  and 
a successful  native  worker  of  long  standing  in  the 
Methodist  Mission  at  Cape  Palmas,  suffered  many 
annoyances  and  persecutions  from  his  fellow  tribes- 
men when  he  united  with  the  Church  and  broke 
away  completely  from  the  old  beliefs  in  which  he 
was  brought  up. 

For  this  he  was  beaten  with  many  stripes,  and 
such  was  the  hostility  toward  him  from  the  natives 
about  him  on  account  of  this  radical  change  of 
faith  that  his  life  was  threatened  again  and  again, 
and  the  missionary  in  charge  of  the  station  where 
he  labored  feared  lest  he  would  be  killed  outright. 

The  missionary  submitted  the  case  to  Bishop 
Taylor  for  advice.  The  bishop,  after  carefully  in- 
vestigating the  matter,  advised  that  Jasper  Grant 
be  placed  on  his  own  responsibility  and  decide  his 
case  for  himself.  When  this  was  told  Jasper,  his 
prompt  reply  to  the  bishop,  which  reveals  some- 
thing of  his  sturdy  manhood  and  devotion  to  his 
Master,  was  as  follows: 


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MISSIONARY  STORY  SKETCHES 


“I  was  born  here;  these  people  who  want  to 
kill  me  are  my  people;  they  have  the  same  hatred 
toward  Christ  and  Christians  that  I had  before  I 
found  Jesus ; so  I have  no  quarrel  with  them.  I 
patiently  bear  their  unmerciful  thrashings,  and  if 
the  Lord  wants  me  to  die  for  His  cause,  I prefer 
to  die  on  my  own  native  soil.” 

Jasper’s  decision  soon  became  known  through- 
out his  section,  and  his  persecution  gradually 
ceased  as  his  countrymen  saw  further  evidences  of 
his  stability  and  unshrinking  devotion  to  the  cause 
he  loved  dearer  than  life. 

Jasper  proved  to  be  of  the  material  from  which 
heroes  are  made.  His  people  who  formerly  dared 
to  take  his  life,  latterly  recognized  his  firmness 
and  bravery,  and  such  was  their  admiration  and 
respect  for  him  that  they  sang  his  name  in  their 
country’s  war  songs,  along  with  others  who  had 
distinguished  themselves  for  valor  in  battle. 

But  greater  than  this  is  his  loyalty  to  Christ 
and  his  devoted  constancy  in  the  Christian  faith 
and  his  self-sacrificing  labors  for  his  people.  Jas- 
per’s prompt  decision  was  the  pivotal  point  of 
his  life. 

May  there  be  many  others  like  him  to  rise  up 
in  the  midst  of  heathenism  and  shine  forth  as  lights 
amid  the  darkness ! 


320 


FOLK-LORE  FROM  AFRICA 


THE  KING  OF  KINGS’  FAMILY 

There  was  organized  several  years  ago  by  Jas- 
per Grant,  a native  Christian  in  charge  of  the 
Plebe  Station,  on  the  Cape  Palmas  District,  an  or- 
ganization known  as  the  King  of  Kings’  Family. 
Its  purpose  is  for  mutual  help  and  protection 
against  the  forces  of  heathenism.  The  constitu- 
tion of  the  organization  is  as  follows: 

“We,  the  undersigned,  members  of  the  Meth- 
odist Episcopal  Mission,  do  hereby  agree,  God 
being  our  helper,  to  stand  by  each  other  in  any 
trouble  that  may  arise. 

“From  this  day  forward  we  will  have  nothing 
to  do  with  our  heathen  families  in  regard  to  se- 
curing help  from  them.  And  because  we  ask  noth- 
ing of  them  they  can  not  have  anything  to  do 
or  say  in  reference  to  us  and  our  families. 

“We  are  one  family  in  God.  When  He  sees  fit 
to  take  one  of  us  from  this  world,  the  remaining 
numbers  will  care  for  his  or  her  family. 

“We  will  have  nothing  to  do  with  spirituous 
liquors,  including  palm  wine,  bamboo  wine,  and 
tobacco.” 

All  members  are  requested  to  keep  strictly  the 
last  clause  of  this  constitution,  not  only  by  not 
using  these  things  themselves,  but  also  by  in  no 
way  assisting  others  to  obtain  them. 

They  also  require  all  of  their  members  to 

21  321 


MISSIONARY  STORY  SKETCHES 


carefully  keep  the  Sabbath,  especially  in  regard 
to  watching  rice  birds  on  Sunday. 

The  society  was  organized  because  the  native 
Christians  felt  sorely  the  need  of  some  power  to 
offset  the  heathen  customs  to  which  they  were  often 
subjected.  Should  a man  die,  his  wife  and  chil- 
dren belonged  to  his  people,  and  they  could  claim 
them  and  force  them  back  into  heathenism.  Chil- 
dren who  have  been  in  the  mission  stations  for  years 
have  been  taken  out  and  given  to  the  heathen 
family.  Protestations  were  of  no  avail.  The 
King  of  Kings’  Family  is  an  effort  to  meet  this 
problem. 


A LETTER  FROM  A CHRISTIAN  MAN- 
DINGO 

Among  the  many  tribes  inhabiting  the  vast 
hinterlands  of  Liberia,  the  Mandingoes  are  by  no 
means  the  least  interesting.  They  dwell  in  the 
Mandingo  country,  which  lies  in  the  northeastern 
part  of  Liberia,  beyond  the  Pessey  country.  Mu- 
sardu  was  for  many  years  the  capital  of  the  West- 
ern Mandingoes.  It  was  visited  by  Mr.  Benjamin 
Anderson,  a Liberian  explorer,  in  1868.  In  a 
book  entitled  “A  Journey  to  Musardu”  he  gives 
a most  interesting  description  of  the  country  and 
its  inhabitants.  The  Mandingoes  are  much  fur- 
ther advanced  than  any  of  the  pagan  tribes  in 
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FOLK-LORE  FROM  AFRICA 


Liberia.  They  have  an  extensive  commerce,  which 
extends  to  the  northeast  as  far  as  Timbuctoo.  Gold 
and  other  minerals  are  found  there.  Cattle,  in- 
cluding horses,  are  bred  in  large  numbers,  and 
dense  forest  lands  yield  to  grassy  plains  and  park 
lands. 

The  Mandingoes  are  devout  followers  of  Mo- 
hammed. They  read  the  Koran,  build  schools  for 
instruction,  and  mosques  as  places  of  prayer;  they 
are  in  direct  communication  with  Mecca,  to  which 
pilgrimages  are  constantly  made.  They  are  ag- 
gressive propagandists  of  Mohammedanism.  We 
have  heard  of  whole  towns  and  districts  in  the 
Western  Soudan  embracing  Islam  through  her 
zealous  and  irrepressible  advocates. 

There  are  in  Freetown,  Sierra  Leone,  to  the 
northeast  of  Liberia,  several  mosques,  with  a Mo- 
hammedan population  of  five  thousand.  The  Mo- 
hammedan tribes  represented  in  the  city  are  Fou- 
lah’s,  Mandingoes,  Susus,  Limbas,  Timinis,  Sara- 
kulais,  and  Akus.  On  the  first  of  January  the 
Mohammedans  hold  their  great  festival  celebrating 
the  revelation  of  the  Koran  to  Mohammed. 

Mohammedanism  is  rapidly  spreading  over 
Western  Africa  and  is  pressing  down  into  Liberia. 
More  pagans  are  being  Mohammedanized  in  Li- 
beria than  Christianized.  The  yearly  accessions 
to  Christianity  from  the  Mandingoes  may  be 
counted,  as  it  were,  on  the  fingers.  There  are  no 
3 23 


MISSIONARY  STORY  SKETCHES 


Christian  missions  in  the  Mandingo  country.  The 
few  converts  to  Christianity  from  this  tribe  are 
those  living  near  to  Liberian  settlements. 

The  interesting  letter  which  we  subjoin  is  from 
the  Rev.  Dauda  Kana,  a Mandingo  convert  of 
Christianity.  He  was  at  the  time  of  its  writing 
a teacher  in  Rick’s  Institute,  a Baptist  institution 
in  Liberia. 

The  American  Bible  Society  placed  in  the 
hands  of  Bishop  Hartzell,  several  years  ago,  some 
copies  of  the  Holy  Bible  in  the  Arabic  language. 
One  of  the  Bibles  was  presented  to  Rick’s  Insti- 
tute, to  be  used  in  the  chapel  services  when  Kana 
conducted  them.  He  read  passages  from  the  book 
first  in  Ai'abic,  and  then  translated  them  into  Eng- 
lish. Another  copy  was  given  to  Kana  personally. 
After  receiving  the  book  he  addressed  a letter  to 
Bishop  Hartzell,  written  in  legible  and  beautiful 
Arabic,  of  which  the  following  is  a translation: 

“In  the  name  of  the  Gracious,  the  Merciful! 
Praise  be  to  God,  who  has  brought  us  together  in 
love.  He  alone  is  God,  who  sent  messengers  be- 
fore He  Himself  came. 

“My  brother,  may  God  bless  you ! The  pres- 
ent that  you  have  given  to  me  is  in  the  name  of 
Christ,  that  it  may  be  used  for  Him.  The  Lord 
will  bless  you.  What  you  have  done  is  a witness 
of  the  love  of  God  in  your  heart. 

“Our  God  is  your  God.  May  the  peace  of 
God  rest  upon  you ! You  are  sent  as  a messenger 
324 


FOLK-LORE  FROM  AFRICA 


to  the  house  of  the  Lord,  and  whoever  accepts  of 
the  Christ,  the  peace  of  the  Lord  will  rest  upon 
them.  May  God  make  you  a watchman  in  deed 
and  in  truth!  Amen.  Dauda  Kana.” 


VISITING  NATIVE  CHIEFS 

' African  chiefs  are  usually  interesting  to  visit, 
especially  when  no  suspicions  are  attached  to  the 
visit  and  it  is  known  that  the  visitor  is  a repre- 
sentative character,  having  authority,  and  one 
coming  in  the  discharge  of  professional  duty. 

Rev.  C.  A.  Pitman,  of  the  Liberia  Conference, 
in  an  official  visit  to  Bopora,  made  at  the  request 
of  Bishop  Gilbert  Haven,  tells  of  the  reception 
given  him  by  Mo-Moru,  the  ruler  of  Bopora.  He 
describes  him  as  a man  six  feet  six  inches  tall, 
with  a white  beard,  an  object  of  special  admiration 
to  his  people. 

Bopora  at  that  time  had  a population  of  fif- 
teen thousand.  It  is  a barricaded  town  situated 
in  a valley  with  a chain  of  mountains  on  all  sides 
stretching  in  the  distance.  The  scenery  is  beautiful 
and  of  grandeur.  As  capital  of  the  Boatswain 
or  Condoes,  it  has  figured  prominently  in  the  his- 
tory of  Liberia,  and  has  been  a center  of  stirring 
scenes  in  native  life. 

Mo-moru  had,  near  the  town,  his  famous  cat- 
fish pool.  The  fishes  were  his  pets,  and  his  fa- 
325 


MISSIONARY  STORY  SKETCHES 


vorite  pastime  was  to  feed  them  regularly.  He 
regarded  them  as  gods  and  protectors  of  his  king- 
dom, bestowing  upon  him  wealth  and  prosperity. 
A penalty  was  attached  for  interfering  with  them. 
They  measured  from  one  to  three  feet  in  length 
and  were  sharklike  in  their  disposition,  feeding  at 
times  upon  the  carcasses  of  murdered  slaves  and 
captives  in  war. 

Mo-moru  received  the  missionary  with  char- 
acteristic heartiness  and  with  a hospitality  becom- 
ing to  African  royalty.  He  presented  to  his  guest 
a large  sheep. 

When  the  object  of  the  mission  was  stated  the 
chief  said  that  he  was  well  pleased  to  have  a visit 
from  one  who  had  come  so  far  to  see  him,  and 
that  he  was  glad  his  purpose  was  to  assist  him 
in  the  work  of  teaching  his  people. 

In  speaking  of  the  children,  Mr.  Pitman  said 
that  in  the  Mohammedan  school  at  Bopora  they 
were  taught  to  worship  catfish  as  gods.  As  he 
and  his  companions  passed  through  the  town  the 
little  boys  followed  them  foot  to  foot,  wherever 
they  went,  even  crowding  upon  them  in  the  hut 
upon  their  beds.  They  sat  upon  their  laps  de- 
spite the  remonstrances  of  their  parents.  When 
they  left  Bopora  the  children  wept  and  entreated 
them  to  remain. 

At  To-to-Kollie,  another  populous  town,  the 
king,  Benga  Kollie,  was  absent  when  Mr.  Pitman 
3 26 


FOLK-LORE  FROM  AFRICA 


arrived,  but  soon  returned  with  a suite  of  ten 
armed  men  and  five  boys.  He  extended  a cordial 
reception  to  the  strangers  and  presented  his  com- 
pliments with  the  gift  of  a fine  goat,  which  was 
killed  and  served  for  dinner. 

King  Benga  Kollie  was  affable  and  pleasant, 
saying  that  if  the  school  was  established  in  his 
country  he  would  attend  it  himself.  When  told 
that  he  could  learn,  being  a young  man,  he  said, 
“Yes,  my  heart  is  willing.” 

Before  leaving  To-to-Kollie  the  king  gave 
further  assurances  of  his  willingness  to  encourage 
mission  work  in  his  midst,  by  signing  a written 
agreement  to  which  were  attached  names  of  wit- 
nesses. 

The  following,  from  a letter  sent  to  the  writer 
by  Bishop  Hartzell,  records  his  experience  with  a 
paramount  chief  in  East  Africa : 

“Recently  I visited  the  kraal  or  town  of  Um- 
tassa,  where  lives  the  paramount  chief  of  this 
whole  region.  He  received  me  in  state  with  his 
counselors  about  him.  I spoke  to  an  educated 
Zulu,  and  he  to  Masboua,  and  he  to  the  chief  in- 
terpreter, and  what  the  chief  said  was  transmitted 
to  me  through  the  same  channel. 

“The  second  language  prevented  any  ‘bad 
spirit’  accompanying  my  words.  I took  him  a 
blanket  for  a present;  but  it  required  a long  pa- 
laver before  he  would  consent  to  take  it,  as  he  had 
327 


MISSIONARY  STORY  SKETCHES 


nothing  to  give  in  return,  he  claimed.  He  said  the 
spirit  would  do  him  harm  if  he  took  it  without 
some  return.  I said  the  Spirit  I worshiped  taught 
to  give  without  expecting  anything  in  return. 
Finally  he  compromised  in  a cup  of  water  from  a 
spring  near  by,  which  he  gave  me  with  great  cere- 
mony after  taking  a sip  himself.’’' 


THE  OUTSTRETCHED  HANDS  OF  ETHI- 
OPIA 

At  a Conference  session  held  at  Clay  Ashland 
in  1901  a large  number  of  native  helpers  were 
present  and  reported  their  work.  The  Bassa, 
Mendi,  Golah,  Kroo,  Pesseli,  and  Grebo  tribes  were 
represented.  A praise  service  in  these  several  na- 
tive tongues  and  in  English  was  held.  “Come  to 
Jesus”  and  other  familiar  hymns  were  sung.  The 
effect  of  this  mingling  of  voices  and  languages  in 
the  worship  of  God  was  wonderfully  inspiring. 
The  Holy  Spirit  graciously  manifested  His  pres- 
ence and  power  among  all  present.  The  outlook 
for  our  native  work  never  seemed  brighter.  The 
natives  were  eager  for  the  gospel,  and  on  every 
hand  were  making  loud  calls  for  Christian  teachers 
and  preachers  to  come  among  them. 

The  following  letter,  written  by  a young  man 
of  the  Grebo  ti’ibe  for  the  king  and  chiefs  of  Half 
328 


FOLK-LORE  FROM  AFRICA 


Cavalla,  an  important  section  of  Southern  Liberia, 
is  a proof  of  this.  The  petition  was  as  a wailing 
cry  from  heathenism  for  help  and  gospel  light. 
The  outstretched  hands  of  Ethiopia  need  to  be 
filled  with  the  blessings  of  the  gospel  of  Jesus 
Christ : 

Half  Cavalla,  Liberia, 
January,  1901. 

To  Bishop  Hartzell  and  Liberia  Methodist  Confer- 
ence, to  meet  in  Clay  Ashland,  March  5,  1901: 

We,  the  king  and  chiefs  of  Half  Cavalla,  do 
need  the  doctrine  of  yours  to  be  taught  to  our- 
selves and  children.  We  need  the  school  to  be 
opened  here,  and  also  the  church  to  be  built.  Your 
doctrine  is  always  being  heard  and  read  by  our 
children.  It  is  a pure  and  powerful  way  which 
leads  to  eternal  life.  So  fail  not  to  open  with  us. 
We  can  not  stop  you  from  enlightening  our  native 
country,  no  one  to  stop  you  but  the  government, 
whom  we  know  will  stop  nobody  from  doing  good. 

We  are  tired  of  revolting;  looking  to  God  for 
help.  Yours  truly, 

King  Hne,  Chief  Nano  Boa, 

Chief  Dale,  Chief  Nano  Grebo, 

Chief  Sebo,  Chief  Blio  Kpada, 

Chief  Kodado-buo,  Chief  Tagu  Gedee. 

Chief  Mado  Boa, 

329 


MISSIONARY  STORY  SKETCHES 


“THOU  SHALT  FIND  IT  AFTER  MANY 
DAYS” 

Years  ago  one  of  our  missionaries  under  Bishop 
Taylor  became  interested  in  a little  native  boy  liv- 
ing in  Cape  Palmas,  Liberia.  After  leading  him 
to  Christ  and  giving  him  a fair  elementary  edu- 
cation in  the  mission  school  which  she  taught,  she 
sent  him  to  the  Basle  Mission,  an  industrial  school 
farther  south  on  the  African  coast. 

The  missionary  afterwards  returned  to  the 
United  States  to  recruit  her  shattered  health.  This 
boy  in  the  meanwhile  applied  himself  diligently 
to  the  work  she  selected  for  him.  After  mastering 
his  trade  he  returned  to  his  people  a skilled  me- 
chanic, capable  of  doing  the  work  of  a carpenter, 
cabinet  maker,  and  upholsterer.  We  have  seen 
specimens  of  his  work,  and  they  bear  marks  of 
superior  workmanship. 

If  this  faithful  missionary  did  nothing  else 
than  to  give  this  boy  his  start  in  life  and  put  him 
in  the  path  of  usefulness  and  industry,  she  wrought 
nobly  and  well.  Many  such  fruits  of  the  self- 
sacrificing  labors  of  American  missionaries  lie  scat- 
tered here  and  there  on  the  African  continent.  It 
is  impossible  to  estimate  the  far-reaching  good 
such  labors  yield  in  the  spread  of  practical  Chris- 
tianity and  the  development  of  character. 

In  the  establishment  of  our  industrial  missions 


330 


FOLK-LORE  FROM  AFRICA 


we  recognize  this  fact  and  anticipate  these  ends. 
Christianity  and  civilization  should  go  hand  in 
hand.  It  is  not  enough  to  do  evangelistic  work 
alone — important  as  it  is — nor  yet  to  deal  the- 
oretically in  text  books;  but,  as  a complement  to 
these,  there  should  be  thorough  training  in  indus- 
trial pursuits  to  fit  the  youth  for  practical  life. 
There  must  be  industries  to  prevent  idleness,  for 
idleness  not  only  leads  to  poverty,  but  to  moral 
and  physical  degeneracy. 

The  fact  that  the  importance  of  industrial  edu- 
cation is  widely  admitted  and  that  it  is  steadily 
growing,  especially  in  connection  with  mission 
work,  attests  its  value  and  utility.  This  kind  of 
work  ought  to  be  encouraged  and  generally  sup- 
ported, for  the  case  of  this  African  boy  illustrates 
the  force  of  the  words  of  Scripture,  “Cast  thy 
bread  upon  the  waters ; for  thou  shalt  find  it  after 
many  days.” 


WHY  A NATIVE  MAN  OBJECTED  TO 
CHRISTIANITY 

1.  Because  God  gave  white  man  book,  and 
gave  black  man  ju-ju,  or  fetich,  to  keep  him. 

2.  Because  we  can’t  see  God,  but  we  can  see 
ju-ju  and  talk  it. 


331 


MISSIONARY  STORY  SKETCHES 


A NATIVE  CHRISTIAN  LAD’S  TESTIMONY 
IN  THE  CLASS-MEETING 
I love  God,  for  He  is  a good  spirit.  I hate  the 
devil,  for  he  is  a bad  spirit.  If  I mind  the  devil 
I can’t  get  one  banana  to  eat.  If  I mind  God,  I 
will  set  down  in  a good  place  forever.  Amen. 


SPECIMEN  LETTERS  FROM  NATIVE 
CHRISTIANS,  ADDRESSED  TO 
BISHOP  HARTZELL  IN  1900 

Dear  Bishop  : How  glad  I will  be  to  see  you ! 
I am  very  sorry  to  see  the  mission  here  broken  up. 
I pray  God  you  may  take  up  this  station  again. 
I hope  you  may  come  up  here  next  year,  if  pos- 
sible, to  see  the  place.  I would  like  to  talk  with 
you  about  the  mission.  I and  my  people  are  will- 
ing to  give,  by  the  help  of  God,  to  have  this  sta- 
tion again. 

Mr.  and  Mrs.  Walker  have  been  here  and  seen 
the  place,  and  can  tell  you  plain.  We  give  them 
when  they  asked  us.  We  give  a place  for  a saw- 
mill up  on  one  of  our  creeks,  where  there  are  plenty 
of  trees.  We  saw  it  was  for  the  good  of  our 
country,  and  we  were  all  willing,  but  he  had  to  go 
away  before  he  finished  it.  So  I,  the  king,  write 
you  myself  to  beg  you  to  send  us  a missionary  to 
teach  us  and  our  children  God’s  way.  We  are 
begging  God  plenty  for  you  to  give  us  a mis- 
sionary. Do  come  up  to  see  us. 

I am  your  friend  and  brother  in  Christ  Jesus, 
King  Yesno,  of  Bealoo  Suke. 

332 


FOLK-LORE  FROM  AFRICA 


(From  the  first  native  African  baptized  in  Africa 
on  the  Congo,  1897.) 

Dear  Bishop  Hartzell:  We  left  our  country 
and  came  to  Malange,  and  are  staying  with  Mr. 
Gordon,  who  is  Arery  kind  to  us.  We  have  had  no 
school  during  these  months.  We  are  learning  to 
speak  Kimbundu.  We  are  praying  God  to  give 
you  more  missionaries  to  help  our  people  here. 

May  the  peace  and  love  of  our  Lord  Jesus 
Christ  be  with  you ! Your  boy, 

John  Nweba. 

Dear  Bishop  : I want  to  be  a good  worker 
for  the  Lord.  I was  a sinner  first  time,  but  Jesus 
has  saved  me  from  sin,  and  I praise  Him.  I have 
two  sisters  and  two  brothers  that  I want  to  be 
saved.  Pray  for  them.  I have  been  in  school 
three  years,  and  I am  now  about  fifteen  years  old. 
I want  to  learn  so  that  I can  be  useful  to  my 
people.  All  the  boys  and  girls  send  love  to  you. 

Your  little  friend, 

Lewis  Wah. 


“REDEEMED”  GIRLS 

Many  of  the  good  people  in  the  home  land 
question  the  system  of  redeeming  or  “buying”  girls 
in  Africa.  Some  of  the  missionaries,  too,  have 
doubted  the  wisdom  of  yielding  that  much  to  the 
heathen  customs,  but  some  good  has  resulted  from 
this  method,  which  was  found  to  be  absolutely  nec- 
essary a few  years  ago.  It  is  fast  falling  into 
333 


MISSIONARY  STORY  SKETCHES 


disuse  now,  as  our  Christian  natives  bring  their 
own  children  to  the  mission  house.  They  do  not 
want  money  for  them.  The  custom  is  an  old  one, 
and  it  means  nothing  more  nor  less  than  that  every 
native  woman  is  expected  to  bring  her  parents  a 
dowry.  This  sum  ranges  from  twenty-five  dollars 
to  one  hundred  and  fifty  dollars,  according  to  the 
prominence  of  the  family,  their  prestige,  and  in- 
fluence. 

This  sum  is  usually  paid  in  cows,  brass  kettles, 
cloth,  and  beads.  A cow,  a brass  kettle,  and 
several  pieces  of  cloth  with  several  strings  of  beads 
is  the  usual  price  for  an  ordinary  girl.  When 
this  amount  has  been  given  the  parents,  they  no 
longer  claim  any  jurisdiction  over  her.  She  is  free 
from  the  parental  law  and  must  abide  by  the  law 
of  her  purchaser;  but  as  long  as  there  is  any  part 
of  the  dowry  unpaid,  she  is  subject  to  her  par- 
ents and  may  be  called  home  at  any  time.  The 
purchaser,  however,  has  a right  in  such  a case  to 
demand  of  the  parents  what  he  has  already  paid, 
and  they  are  compelled,  according  to  their  own 
laws,  to  give  back  this  money,  the  purchaser  thereby 
renouncing  all  his  claim  to  the  girl. 

At  one  time  it  was  impossible  to  get  girls  even 
for  the  mission  without  meeting  this  demand  or 
living  in  dread  of  the  parents  taking  the  girls 
back  to  the  heathen  home  whenever  it  pleased  them. 
This  was  a very  uncertain  way  to  maintain  a per- 
334 


FOLK-LORE  FROM  AFRICA 


manent  work,  and  was  very  unsatisfactory;  hence 
it  became  necessary  to  set  these  girls  free  if  there 
was  ever  to  be  any  hope  for  their  advancement, 
and  they  were  to  become  the  Christian  women  of 
heathen  Africa. 

Among  the  girls  who  were  thus  ransomed  from 
the  bondage  of  heathenism  years  ago  we  can  point 
with  pride  to  many  who  now  have  Christian  homes 
of  their  own,  in  which  is  established  an  altar  of  the 
living  God.  Many  of  these  girls  have  gathered 
around  them  boys  and  girls  from  their  heathen 
family  and  friends,  and  are  training  them  accord- 
ing to  the  teachings  and  light  they  have  received 
in  the  mission  home,  thus  lifting  up  Christ  in  the 
midst  of  heathenism  and  gaining  followers  for 
His  cause. 


AFRICA’S  HOPE  LIES  IN  ITS  YOUNG 
PEOPLE 

A residence  of  a number  of  years  in  Liberia 
has  afforded  many  a delightful  opportunity  of 
learning  much  of  child  and  young  life,  of  seeing 
them  under  varying  circumstances,  at  work  and  at 
play,  in  Christian  and  heathen  homes,  in  school 
and  church;  of  sharing  their  laughing,  fun,  inno- 
cent amusements,  merry  sports,  and  observing  their 
unfolding  powers  of  body  and  mind. 

Some  years  ago  several  little  raw  heathen  chil- 

335 


MISSIONARY  STORY  SKETCHES 


dren  came  from  the  interior  of  Liberia  into  our 
mission  home.  As  I looked  upon  them  they  re- 
minded me  of  unfledged  birds  that  had  fallen 
from  the  nest  and  strayed  away  from  parental 
care.  They  had  nothing  to  wear  except  strings 
of  beads  around  their  waists.  Their  toes  were  full 
of  chiggers,  and  their  little  bodies  covered  with 
pimples;  they  were  in  a pitiable  condition.  They 
knew  not  a syllable  of  English,  but  it  was  inter- 
esting to  hear  their  noisy  babble  and  jabber  in 
their  native  tongue,  as  they  squatted  at  meals  and 
at  play.  Within  a few  years  they  were  altogether 
different  children.  Training  of  only  a few  years 
wrought  a transformation  that  was  simply  marvel- 
ous ; they  could  converse  well  in  good  English, 
read,  write,  cipher,  sing,  sew,  sweep,  dust,  scrub, 
and  perform  with  neat  and  excellent  care  many 
household  duties. 

In  Krootown,  a native  village  near  Monrovia, 
the  children  are  as  numerous  as  bees  in  a hive. 
The  town  would  be  cheerless  indeed  without  their 
noisy  prattle  and  frolicsome  maneuvers.  It  is  al- 
ways an  interesting  sight  to  watch  them  following 
a foreigner  around  the  town,  greeting  him  in  their 
broken  English,  “How  do,  daddy;  how  do?”  and 
offering  their  services  to  carry  his  luggage  and  to 
guide  him  to  different  parts  of  the  town  and  vi- 
cinity. If  the  person  has  a camera,  that  gratifies 
their  curiosity  all  the  more,  and  they  are  ready 

336 


FOLK-LORE  FROM  AFRICA 


at  a moment’s  notice  to  pose  for  a picture,  with- 
out the  trouble  of  arranging  toilet  or  position. 

Children  with  such  life  as  these  free,  happy 
youngsters  have  are  usually  bright  and  apt  at 
books,  so  in  our  educational  system  we  have  ar- 
ranged to  admit  them  from  the  lowest  grades  on 
up  to  the  more  advanced  classes,  and  they  take  to 
books  with  the  same  enthusiasm  and  success  they 
show  in  their  sports  and  fun.  No  department  of 
our  school  work  is  more  enjoyed  by  our  teachers 
than  the  work  among  our  “young  hopefuls,”  and 
none  holds  out  a more  cheering  sign  of  promise 
for  Africa’s  uplift  and  redemption. 

From  the  keen  and  lively  interest  our  boys  and 
girls  take  in  school  life,  with  its  round  of  little 
duties  and  pleasures,  and  the  progress  they  make 
in  their  lessons,  one  would  never  know  the  differ- 
ence between  them  and  the  children  born  in  civili- 
zation. When  the  school  bell  announces  the 
noon  hour,  their  little  feet  go  “storming  out  to 
play.”  On  the  playground  they  are  full  of  life 
and  fun,  enjoying  such  sports  as  ball,  kite-flying, 
hoop-rolling,  and  wrestling.  The  African  is  light- 
hearted; he  seems  to  possess  by  natural  inheritance 
the  gift  of  enjoying  life,  and  nature  helps  him 
with  her  brilliant  skies  and  abundant  sunshine. 

The  story  of  one  of  their  many  happy  days, 
July  26th,  will  give  an  idea  of  how  they  carry 
out  their  school  exercises. 


22 


337 


MISSIONARY  STORY  SKETCHES 


It  is  Liberia’s  Independence  Day — their  “Glo- 
rious Twenty-sixth.”  Many  little  hearts  beat  with 
anxiety  as  they  watch  the  cloud  which  hides  the 
morning  sun.  When  school  time  comes,  the  pri- 
mary students,  with  their  teachers,  march  from 
their  little  building  with  measured  and  even  steps 
in  double  file  to  the  school  building.  The  walls 
echo  a joyous  chorus.  This  is  followed  by  the 
reading  of  a psalm  by  a little  girl  of  the  third 
grade,  and  another  chorus ; members  of  the  sec- 
ond and  third  grades  recite  gems  of  poetry,  and 
a selection  from  “Liberia’s  National  Fourth 
Reader”  is  given.  “Liberia”  is  heartily  sung. 
Then  the  teacher  gives  some  facts  about  the 
Twenty-sixth  of  July,  followed  by  impromptu  re- 
marks. After  this  a little  girl  standing  in  the 
south  door  waves  the  Liberian  flag,  as  the  school 
repeats : 

“ I pledge  my  allegiance  to  my  flag, 

And  to  the  republic  for  which  it  stands, 

One  country,  one  flag,  one  nation  indivisible.” 

The  first  chords  of  Liberia’s  national  anthem 
sound  on  the  organ  as  the  pledge  ends.  The  boys 
and  girls  join  in  singing  the  anthem,  and  file  out 
of  the  schoolroom  with  a lively  march.  They  have 
before  them  two  weeks  of  vacation  before  the  school 
bell  calls  again. 


338 


FOLK-LORE  FROM  AFRICA 


A KROO  BOY  AND  HIS  CANOE 

Kroo  boys  are  experts  in  the  use  of  their  little 
canoes.  It  is  always  an  interesting  sight  to  watch 
with  what  ease  and  skill  they  propel  their  tiny 
boats  on  the  sea.  It  matters  not  whether  the  wa- 
ters are  smooth  or  rough,  they  glide  them  as  easily 
and  swiftly  as  boys  in  other  lands  ride  their  bi- 
cycles on  evenly  asphalted  streets. 

Standing  one  day  on  the  beach  near  Cape 
Mesurado,  and  watching  the  great  swells  of  the 
sea  dash  against  the  rocks,  I saw  how  a Kroo  boy 
managed  his  canoe  in  the  wild  surf.  He  was  some 
distance  out  at  sea,  but  was  making  for  the  shore, 
with  the  bow  of  his  boat  quite  out  of  the  water. 
He  was  paddling  industriously,  his  purpose  be- 
ing to  take  advantage  of  the  approaching  swells 
in  their  course,  following  each  other  in  succession. 
His  eyes  were  fixed  upon  a certain  wave,  which  he 
knew  would  assist  his  effort.  Therefore,  with  a 
dexterity  that  was  commendable,  he  so  adjusted 
his  canoe  and  regulated  his  strokes  that,  mounting 
the  desired  swell,  he  was  brought  safe  and  dry  to 
land. 

Kroo  men  are  well  known  in  West  Africa  for 
their  sea-faring  life.  Their  acquaintance  with  the 
sea  begins  in  youth  and  continues  until  they  are 
well  along  in  life.  They  have  been  called  the  Phoe- 
nicians of  West  Africa  and  are  a hardy,  stalwart 
race.  339 


MISSIONARY  STORY  SKETCHES 


LAND  OF  FLOWERS 

Upon  Bishop  Isaiah  B.  Scott’s  first  arrival  in 
Liberia,  soon  after  his  election  to  the  bishopric  of 
Africa,  a splendid  reception  was  tendered  him  by 
the  First  Methodist  Church,  Monrovia.  An  appro- 
priate program  was  tendered,  composed  of  well- 
worded  addresses  and  delightful  music.  Leading 
ministers  and  laymen  of  the  city,  as  well  as  citizens 
generally,  were  present,  filling  the  spacious  church 
to  its  utmost  capacity.  A feature  of  the  exercises 
was  the  presentation  of  a large  bouquet  of  choice 
and  fragrant  roses. 

In  receiving  the  flowers  the  bishop  said  that 
he  was  agreeably  surprised  to  find  such  beautiful 
objects  as  flowers  in  Liberia  to  admire,  for  the  re- 
verse of  much  that  was  attractive  and  charming 
had  been  related  to  him  in  connection  with  his  go- 
ing to  Liberia  on  episcopal  duties. 

Liberia  is  a land  of  flowers.  These  differ  from 
those  of  the  temperate  climes  in  brilliancy  of  color, 
luxuriancy  of  growth,  and  in  emitting  their  odor 
only  after  sunset. 

At  the  grave  of  Melville  B.  Cox,  in  Palm  Grove 
Cemetery,  is  a frangipanni  tree,  exhaling  its  fra- 
grance and  casting  its  shade  on  the  noted  mission- 
ary’s lowly  bed. 

A beautiful  specimen  of  jessamine  grows  in 
the  forest — 


340 


FOLK-LORE  FROM  AFRICA 


“ The  flowers  that  wake  while  others  sleep, 

The  timid  jessamine  buds  that  keep 
Their  fragrance  to  themselves  all  day ; 

But  when  the  sunlight  drives  away, 

Let  their  delicious  secret  out.” 

The  oleander  is  a stately  tree,  twenty  feet 
high.  Its  pink  flowers  are  objects  of  beauty  and 
richness.  The  lilies  of  the  tropics  are  proverbial 
for  delicacy  and  fragrance  and  beauty.  The  most 
remarkable  is  the  chandelier  lily,  with  its  six  petals 
four  inches  long,  pending  from  beneath  six  sta- 
mens an  inch  shorter,  growing  out  of  the  margin 
of  a tunnel-shaped  corolla.  In  the  depth  of  the 
forest  are  flowers  which  emit  a most  delicate  fra- 
grance and  are  most  pleasing  to  the  eye. 

While  Africa  is  the  “Dark  Continent,”  so  called, 
it  is  nevertheless  the  brightest  on  God’s  footstool, 
for  there  the  Creator  scatters  sunshine  with  lavish 
hand  and  spreads  His  bounteous  gifts  everywhere. 
There  flowers  are  always  blooming  and  birds  ever 
singing.  Verily,  the  desert  does  “rejoice  and 
blossom  as  the  rose.” 

Dark  but  beautiful  Africa  made  lovely  by 
flowers,  the  smiles  of  God! 

If  nature  can  do  so  much  in  Africa  in  the 
making  of  flowers,  what  may  we  not  expect  of 
Nature’s  God  to  do  for  His  own  creatures  there, 
who  bear  His  image  and  likeness,  and  for  whom  He 
freely  gave  His  only  begotten  Son  to  die? 


341 


MISSIONARY  STORY  SKETCHES 


3ln  ^emortam 

AT  A MARTYR’S  GRAVE  IN  AFRICA 

The  first  missionary  of  the  Methodist  Epis- 
copal Church  to  Africa  was  Melville  Beveridge 
Cox.  He  sleeps  in  Palm  Grove  Cemetery,  Mon- 
rovia, and  thus  fills  the  first  grave  of  the  foreign 
missionary  host  of  the  Church. 

The  interest  which  centers  around  the  grave 
of  a martyr  would  naturally  attract  one  to  the 
resting  place  of  the  hero  of  Methodism  in  Africa. 

As  you  approach  the  lot  where  the  missionaries 
are  interred  and  feel  the  cool  breeze  blowing  from 
the  south,  and  hear  the  murmurings  of  the  restless 
waves  dashing  against  the  shore,  strange  emotions 
arise,  and  you  instinctively  feel  that  you  are  upon 
hallowed  ground.  You  can  not  help  but  catch 
new  inspiration  from  such  sacred  surroundings. 
Gazing  upon  the  monument  that  marks  the  grave 
of  the  pioneer  of  these  fallen  heroes  and  heroines, 
you  seem  to  hear  again  those  immortal  words  of 
Cox,  “Though  a thousand  fall,  let  not  Africa  be 
given  up.” 

The  brick  wall  which  surrounds  the  lot  has 
crumbled  here  and  there,  suggesting  the  perishable 
decay  of  man  and  the  work  of  his  hand ; but  na- 
ture has  spread  a soft  blanket  of  verdure  over 
these  unsightly  places,  which  completely  hides  the 
bricks  grown  dark  with  age.  A modest  frangi- 
342 


FOLK-LORE  FROM  AFRICA 


panni  shrub  stands  blooming  near,  shedding  its  fra- 
grance afar.  The  grave  is  marked  by  a white 
marble  monument  eight  feet  in  height,  consisting 
of  a freestone  base,  surmounted  by  an  obelisk. 
The  entire  monument  has  grown  dark  beneath  the 
glare  of  the  tropical  sun  and  pelting  rains.  Or; 
one  side,  facing  the  north,  is  the  following  inscrip- 
tion. rpQ  j.jie  memory  fag 

Rev.  Melville  B.  Cox, 
the  first  missionary  from  the  Methodist 
Episcopal  Church  in  the  U.  S.  to 
Liberia,  W.  A.  He  arrived  in 
Monrovia  on  the  9th  of  March, 

1833,  where,  having  organized 
a branch  of  the  same  Church, 
he  died  in  the  triumphs  of  the 
Christian  faith  on  the  21st  of  July 
of  the  same  year.  Aged  3Jf  years. 

He  sleeps  on  the  palm-fringed  shores  of  Africa, 
but  his  influence  abides,  and  many  since  his  death 
have  caught  his  heroic  spirit  and  have  borne  the 
standard  he  first  unfurled  in  the  “Dark  Continent.” 
Some,  like  him,  have  laid  their  lives  on  Africa’s 
altar,  a sacrifice  to  God ; to  which  fact  the  row  of 
graves  of  deceased  missionaries  testifies  more  elo- 
quently than  words. 

“Being  dead,  he  yet  speaketh,”  for  the  foun- 
dations of  Methodism,  which  he  laid,  remain  an 
everlasting  memorial  and  bear  witness  to  the  ines- 
timable good  which  he  so  heroically  wrought. 

34*3 


A PRAYER 


We  thank  Thee,  0 God,  for  the  opportunity 
Thou  didst  give  us  to  study  and  labor  in  Africa. 
We  thank  Thee  for  those  with  whom  we  were  as- 
sociated in  Christian  work  and  for  personal  con- 
tact there  with  the  natives,  both  Christian  and 
heathen.  We  pray  that  Thou  wouldst  abundantly 
bless  the  labors  of  the  missionaries  in  that  field  and 
the  respective  societies  under  whose  auspices  they 
work.  Sustain  their  courage,  increase  their  zeal, 
quicken  their  devotion,  deepen  their  conviction  of 
duty,  fortify  them  by  principles  of  uprightness, 
and  make  them  a positive  blessing  among  the  peo- 
ple. We  pray  that  Thou  wouldst  equip  them  by 
Thy  might  for  the  warfare  against  the  powers  of 
darkness,  and  may  their  triumph  be  sure  and  glo- 
rious. 

Bless  the  native  converts.  Establish  them  in 
the  faith,  and  grant  that  under  the  direction  and 
tutelage  of  the  Holy  Spirit  they  may  daily  in- 
crease in  knowledge  and  in  the  strength  of  God. 

Bless  and  prosper  every  agency — political, 
commercial,  industrial,  and  missionary — employed 
for  Africa’s  awakening  and  redemption,  and  hasten 
344 


A PRAYER 


the  glad  day  when  Africa  shall  cease  to  be  the 
“ Dark  Continent ,”  and  when  no  longer  shrouded  in 
darkness  and  degradation  it  shall  rise  and  shine  in 
the  light  of  the  glory  of  God. 

We  gray  that  Thou  wouldst  with  loving  favor 
and  tender est  compassion  bless  the  Republic  of 
Liberia,  that  distant  outpost  on  the  west  coast  of 
Africa  representing  the  civilization  of  the  Ameri- 
can Negro  and  his  descendants  on  his  ancestral  soil. 
Let  Thy  benediction  rest  upon  her  continually . 
Disperse  the  troubles  that  threaten  and  disturb  her, 
and  usher  in  the  dawn  of  a better  and  more  auspi- 
cious day. 

Strengthen  the  bond  of  sympathy  between  the 
people  of  this  country  and  Liberia,  an  offshoot  of 
this  great  Republic,  to  whom  we  are  debtors.  Help 
us  to  speedily  recognize  our  obligation  to  her. 
May  we  in  this  relation  rise  to  the  largest  measure 
of  Christian  diity. 

We  pray  for  the  pagan  tribes  of  Liberia  dwell- 
ing in  the  uplands  and  uninvaded  fastnesses  of  the 
jungles,  who  in  this  day  of  grace  are  still  un- 
reached by  the  gospel  of  Jesus  Christ.  Hasten,  0 
hasten  to  them  the  glorious  message  of  salvation 
and  the  blessings  of  civilization,  and  through  them 
may  the  savage  tribes  in  the  regions  beyond  be 
speedily  reached! 

Let  Thy  blessings  rest  upon  all  the  Churches 
and  denominations  laboring  in  Liberia.  May  Chris- 
34-5 


A PRAYER 


tianity  in  the  Republic  be  virile,  spiritual,  and  ag- 
gressive, and  its  advocates  supremely  loyal  to  Jesus 
Christ,  that  in  all  things  He  might  have  the  pre- 
eminence. 

We  pray  that  Thou,  0 Lord,  wouldst  advance 
and  prosper  the  work  of  the  Methodist  Episcopal 
Church  in  Africa.  Bless  Thy  servants  Bishop 
Hartzell  and  Bishop  Scott,  whom  the  Church  has 
ordained  and  consecrated  to  that  special  work  and 
upon  whom  is  placed  the  responsibility  of  super- 
vision and  leadership  there. 

Endow  them  with  wisdom  and  understanding 
adequate  for  their  great  work,  and  make  them  by 
Thy  grace  eminent  in  service  and  successful.  May 
the  sacred  interests  committed  to  their  keeping  be 
ever  safe  and  secure.  Shield  and  protect  them 
from  the  perils  of  sea  and  land  in  their  long  jour- 
neys in  supervising  the  work  of  God  on  the  con- 
tinent. Strengthen  them  for  their  difficult  task, 
and  may  their  health  and  lives  be  ever  precious  in 
Thy  sight. 

We  pray  that  in  this  year  of  Jubilee  for  Africa 
there  may  be  felt  throughout  our  world-wide  Meth- 
odism an  interest  commensurate  with  the  needs  of 
the  field,  and  the  redemption  of  the  continent  has- 
tened. 

Hear  us,  0 God,  we  humbly  beseech  Thee,  in 
the  name  of  Jesus  Christ,  to  whom,  with  the  Father 
and  Holy  Spirit,  shall  be  unceasing  praise!  Amen. 

346 


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